Memoirs and observations typographical, physical, mathematical, mechanical, natural, civil, and ecclesiastical, made in a late journey through the empire of China, and published in several letters particularly upon the Chinese pottery and varnishing, the silk and other manufactures, the pearl fishing, the history of plants and animals, description of their cities and publick works, number of people, their language, manners and commerce, their habits, oeconomy, and government, the philosophy of Confucius, the state of Christianity : with many other curious and useful remarks / by Louis Le Compte ... ; translated from the Paris edition, and illustrated with figures.

THE Present State OF CHINA.

PART II. To the Cardinal D' Estrees.

Of the Policy and Government of the Chinese.

WHEN I had the honour to give your Eminence an account of the present State of China, I did a long time doubt whether or no I should venture to describe to you their Form of Government. To handle so nice a Subject requires the abilities of the most exact Politician, and a knowledg of State-Affairs

exquisite as yours; a Subject not to be managed by any without pains and trouble, but which lies too deep for those of my Character whose knowledg in the Affairs of this World is slight and superficial.

But yet it would be the greatest of injuries to the Chinese, to pass that over in silence, which they look upon▪ as the thing to which they owe all their good qualities, and which they esteem as a Masterpiece of the most exact Policy: Thus therefore, my Lord, tho' I should own it a piece of imprudence in me to meddle with these mysterious Arcana of Govern∣ment, and to search never so little into the depths of worldly Wisdom; I could be content to be blamed for it in Europe, if China, to whom I own I bear a kindness, and respect, approve of it in me, and get any Credit thereby.

Amongst the several Models and Plans of Go∣vernment which the Antients framed, we shall per∣haps meet with none so perfect and exact as is that of the Chinese Monarchy. The antient Lawgivers of this Potent Empire, formed it in their days very little different from what it is in ours. Other States, ac∣cording to the common fate of the things of this World, are sensible of the weakness of Infancy; are born mishapen and imperfect; and like Men▪ they owe their perfection and maturity to time. China seems more exempted from the common Laws of Nature; and as though God himself had founded their Empire, the Plan of their Government was not a whit less perfect in its Cradle, than it is now after the experience and tryal of four thousand years.

During all which time the Chinese had never so much as heard of the Name of Republick; and when lately, on the Hollanders arrival, they heard of it, it seemed so strange to them that they have scarcely yet done admiring at it. Nothing could make them un∣derstand

how a State could regularly be governed without a King, they looked upon a Republick to be a Monster with many Heads, formed by the ambition, headiness, and corrupt inclination of Men in times of publick disorder and confusion.

As they bear an aversion to Republican Govern∣ment, so are they yet more set against Tyranny and Oppression; which they say proceeds not from the absoluteness of the Princes power, for they cannot be too much their Subjects Masters; but from the Princes own wildness, which neither the Voice of Nature, nor the Laws of God can ever countenance. The Chinese are of Opinion that the Obligation which is laid on their Kings not to abuse their Power, is rather a means to confirm and establish them, than to occasion their ruin; and that this useful constraint which they themselves lay on their Passions does no more diminish their Power or Authority here on Earth, than the like constraint derogates from the Majesty and Power of the Almighty, who is not the less powerful because he cannot do evil.

An unbounded Authority which the Laws give the Emperor, and a Necessity which the same Laws lay upon him to use that Authority with moderation and discretion, are the two Props which have for so many Ages supported this grea•• ••abrick of the Chinese Monarchy. The first Principle thereof that is in∣stilled into the People, is to respect their Prince with so high a Veneration as almost to adore him. They Stile him the Son of Heaven, and the only Master of the World. His Commands are indisputable, his words carry no less Authority with them than if they were Oracles: in short every thing that comes from him is Sacred. He is seldom seen, and never spoken to but on the knees. The Grandees of the Court, the Princes of the Blood, nay his own Brothers bow to the ground, not only when he is present, but

even before his Throne; and there are set days every week or month, in which the Nobility assemble, who meet in one of the Courts in the Palace, to acknowledg the Authority of their Prince by their most submissive Adorations, tho' he perhaps be not there in Person.

When he is ill, especially if dangerously, the Pa∣lace is full of Mandarins of every Order, who spend night and day, in a large Court, in Habits proper for the occasion, to express their own grief, and to ask of Heaven their Princes Cure. Rain, Snow, Cold, or any other inconveniences excuse them not from the performance of this Duty; and as long as the Emperor is in pain, or in danger, any one that saw the People would think that they fear nothing but the loss of him.

Besides, Interest is no small occasion of the great respect which is shown him by his Subjects; for as soon as he is proclaimed Emperor, the whole Autho∣rity of the Empire is in his hand, and the good or ill Fortune of his Subjects is owing wholly to him.

First, All Places in the Empire are in his disposal, he bestows them on whom he thinks fit; and besides, he is to be looked upon as the disposer of them the more, because none of them are ever sold. Merit, that is Honesty, Learning, long Experience, and especially a grave and sober behaviour, is the only thing considered in the Candidates, and no other considerations can lay any claim to favour. Nei∣ther is this all, that he hath the choice of all Officers of State; but if he dislikes their management when chosen, he dismisses or changes them without more ado. A Peccadillo has heretofore been thought e∣nough to render a Mandarin incapable of continuing in his Place▪ and I am told that a Governour of one of their Cities was turned out, because on a day of Au∣dience his Cloaths were thought too gay to become

the gravity of his Office; the Emperor thinking a a Person of that humour not fit to fill such a Place, or to act as a Magistrate who represents his Prince.

I my self saw at Pekin an Example of this So∣vereign Power, at which I was the more surprised because it was brought about with so little distur∣bance. It was discovered that three Colaos (who are Mandarins as honourable for their Places amongst the Chinese, as our Ministers of State are amongst us) had taken mony underhand for some services done by them in the Execution of their Office. The Em∣peror, who was informed of it, took away their Sa∣laries immediately, and ordered them without far∣ther trouble to retire. What became of the two first, or how they were used, I cannot tell; but the other, who had a great while been a Magistrate, and was as much esteemed for his Understanding as he was re∣spected for his Age, was Condemned to look after one of the Palace Gates amongst other common Soldiers, in whose company he was Listed.

I saw him my self one day in this mean conditi∣on: he was upon Duty as a common Sentinel; when I passed by him I bowed to him, as indeed e∣very one else did; for the Chinese still respected in him the slender remains of that honour which he had just before possessed.

I must confess I soon left wondering at so severe a punishment inflicted on so great a Man; when I saw after what manner even the Princes of the Blood themselves were used. One of them was a mighty lover of sports, especially of Cock-fighting (which is a usual Diversion in the East, and the obstinacy of those Creatures, which armed with Gavelocks, fight 'till they dye with an incredible Skill and Courage, is very surprising.) The Emperor did not think it a∣miss that this Prince should spend a few hours in such sort of Diversions. He knew that Great Men have

spare time as well as others; and that it does not de∣rogate from any Man's Character to throw away an hour or two sometimes in those Diversions which are more suitable to young People, and that it is not at all improper for Men of Understanding and Gra∣vity to condescend to mean and ordinary Sports, in order to give some relaxation and ease to their weary Spirits. Nevertheless, he could not bear to see him spend his whole time in things so much below his Quality, and so unbecoming his Years, he therefore told him of it; but finding that this admonition did not work with him, the Emperor resolved to make an Example of him, and did therefore declare that he had forfieted his Title and Honour of Prince, he was besides deprived of his Retinue, his Salary, and his Quality, until he should by some great and ex∣traordinary Action make it appear to the whole King∣dom that he was not unworthy of the Blood from whence he sprang.

The Emperor went yet a step farther, for per∣ceiving that the number of the Princes of the Blood was very great, and that the ill Conduct of many of them might in time bring their Quality into con∣tempt: he published an Order that none should here∣after bear that Character without his express leave, which he gave to none but those who by their Ver∣tue, Understanding, and Diligence in their Offices, did very well deserve it.

Such Administrations in Europe would cause Heart-burnings and Factions in the States; but in China they are brought about without any the least distur∣bance, these Changes create no manner of trouble if they are done for the Publick Good, and not from a personal Hatred or violent Passion; however if the Emperor should be so far transported as to act thus to satisfie his own Passion, yet if his Government be generally equitable and just, such particular ill Ad∣ministrations

raise no Faction in his Subjects against him.

You will have a plain proof of the absoluteness of the Emperors Power from a passage which hap∣pened in a late war with one of the Kings of Tar∣tary. The Emperor sent a mighty Army under his Brothers Command, to punish the Vanity and Rash∣ness of that puny King, who had dared to make in∣roads into the Countries of several of the Allies of the Empire. The Tartar, whose warlike Troops sought only an opportunity of signalizing themselves, advanced to engage the Imperial Army, and set upon them with so much violence and vigour, that at last, notwithstanding he was so much inferior to them in number, he beat them from their ground, and forced them to retreat in disorder.

The Emperors Father in Law, an old Tartar, well versed in the Trade of War, commanded the Artil∣lery, and plaid his part so well that he was killed at the head of a few, yet brave Soldiers, whom he encou∣raged as well by his Example as by his Words; but the General was accused for flying first, and draw∣ing by his flight the rest of the Army after him. The Emperor who is himself a Man of Courage, and an admirer of Glory, was less troubled at the loss of the Battle than he was at that of his Brothers Honour. He sent for him immediately to Court, to be tryed before a Council of the Blood, whom he assembled in his Palace.

The Prince, who was on all other accounts a Per∣son of singular Merit, surrendered himself with the same humility and submission, as he could have done had he been the meanest Officer in the Army, and without staying till Sentence was pronunced he con∣demned himself, and owned that he deserved death. You deserve it, said the Emperor, but you ought, to re∣cover your lost Honour, to seek your death in the midst

of the Enemies Troops, and not ••ere among us in the midst of Pekin where it can only encrease your disgrace. At last the Emperor was inclineable to Pardon him; but the Princes, who thought themselves in some measure disgraced by this Action, earnestly begged of the Emperor to use the utmost of his Power to punish him: and his Uncle who assisted at the Coun∣cil treated him with so much scorn and contempt, that amongst us such usage would afflict any Gen∣tleman so sensibly as to go near to break his Heart.

The Emperor, who has power over the lives of the Princes of the Blood, can certainly dispose of his other Subiects: the Laws make him so far Ma∣ster of their lives, that neither Viceroy, nor Parlia∣ments, nor any other Sovereign Court throughout the whole Empire can Execute any Criminal with∣out express order from Court. They are Arraigned and Tryed up and down in the several Provinces, but the Sentence is always presented to the Emperor, who either confirms or rejects it as he pleases, most an end he agrees to it, but he very often cuts off part of the Sentence, and makes it less rigorous.

Secondly, although every one be perfect Master of his Estate, and enjoys his Lands free from disturbance and molestation: the Emperor, can nevertheless lay what Taxes he thinks fit upon his Sub••ects to sup∣ply the pressing wants, and relieve the necessities of the State. This power indeed he rarely makes use of, whether it be that the standing Revenue, and or∣dinary Taxes are sufficient to maintain a War abroad; or whether it be that in a Civil-War they are unwil∣ling to run the hazard of provoking their Sub••ects too much by laying too great a load on them. They have likewise a Custom of exempting every year one or two Provinces from bearing their proportion in the Tax, especially if any of them have suffered thro' the sickness of the People, or if the Lands

thro' unseasonable weather have not yielded so good an encrease as usual.

It is true that the Subsidies which the Laws grant are so considerable, that were the Chinese less indu∣strious, or their Lands less fruitful, this Empire, like the rest of the Indian Kingdoms, would be only a Society of poor and miserable Wretches. It is this prodigious Income that makes the Prince so power∣ful, and that enables him at an hours warning to raise a Potent and a numerous Army to keep his People in Obedience.

It is very difficult to reckon what the Revenue of this Empire amounts to; because, beside the mo∣ny that is raised in Specie, vast sums are paid in in Goods. After the best examination which I could get both from the Officers and from their Books, I believe the Treasury receives in mony about twenty two thousand Crowns of China, which the Portuguese call taëls, each of which in our mony comes to about six shillings. But the Rice, Corn, Salt, Silks, Cloaths, Varnish, and a hundred other Commodities which they pay in, together with the Customs and forseited Estates amount to more than fifty millions of the Chinese Crowns. So that after having allowed for the Goods received into the Treasury their value in Silver, and having made the nearest and most exact Calculation possible, I find the ordinary Revenues of the Emperor to amount in our mony to one and twenty millions six hundred thousand pounds at least.

Thirdly, The right of making Peace and War is the Emperors, he may make Treaties on what conditi∣ons he pleases, provided they be not such as are dishonourable to the Kingdom. As for the Judg∣ments which he himself passes they are irrevocable, and to have them put in Execution he need only send them to his Sovereign Courts or Vice-Roys, who dare not in the least delay Registring and Publishing them.

When on the other hand the Sentences pronounced by their Parliaments or other Magistrates, are no ways obligatory 'till approved and confirmed by the Emperor.

Fourthly, Another instance of his Supreme Au∣thority is this, that he has the liberty of making choice of his Successor, which he may not only chuse from the Royal Family, but from amongst his other Sub∣••ects. This antient right hath been heretofore put in practise with so much Impartiality and Wisdom, as would be admirable even in a Prince who to his o∣ther Titles hath that of Most Christian. For some of these Emperors, finding none of their Family, tho' numerous, able to support the weight of a Crown, chuse for their Successors persons mean as to their Birth and Fortunes, but eminent for their Virtue, and admirable for their Understanding; saying that they acted thus not only from a desire of their Kingdoms good, but also out of respect to the Honour and Cre∣dit of their own Children, for whom it would be more glorious to live privately, than to sit upon a Throne exposed to the Censure, and oftentimes to the Curses of all their People. If, said they, a Lof••y Title could create Merit in those who had it not before, we should in∣deed injure our Children in excluding them from the Crown. But since it serves only to publish and spread their de∣fects more abroad, we think our s••lves obliged, by the Kindness and Tenderness which we bear to them, to keep them from that shame and disgrace which a Crown would necessarily expose them to.

However, Examples of this Nature have been ve∣ry seldom known, for the Emperors for many Ages have bounded their choice within the Compass of their own Families; yet they do not always chuse the oldest. He who now Reigns with so much Wisdom, was a younger Brother; and sees his elder Brother as dutiful, and free from Ambition as the meanest

of his Subjects. The great number of Princes of the Blood is with us in Europe as great an occasion of Fears and Jealousies, but in China it is quite other∣wise, for at the death of the last Emperor of China, there were above ten thousand Princes up and down the several Provinces, yet was there no confusion or disorder in the least; which could certainly proceed from nothing but the excessive Authority of this Em∣peror, who finds as little trouble in China in Governing a multitude of Princes, as other Princes do in Go∣verning the Common People.

Furthermore, The Emperor after he has made Choice of, and publickly owned who shall be his Successor, may afterwards exclude him, and renew his Choice; but not unless he have very good reason for doing so, nor unless the Sovereign Courts of Pekin do in a manner give their consent to it; for if he act thus without observing these methods, it would not only raise the Peoples Tongues, but perhaps their Hands against him.

Fifthly. The Grave itself cannot put an end to his Power over his Subjects, which is exercised even over the Dead, whom he either Disgraces or Honours (as much as if they were alive) when he hath a mind either to Reward or Punish themselves or their Fami∣lies. He makes some after their decease Dukes, others Counts, and conferring upon them several other Titles which our Language knows no name for. He may Canonise them as Saints, or as they speak, may make them naked Spirits. Sometimes he builds them Temples, and if their Ministry hath been very bene∣ficial, or their Virtues very eminent, he commands the People to honour them as Gods. Paganism hath for many Ages authorised and countenanced this a∣buse of Religion; yet this reparation Religion has from the Empire of China for the foremention'd in∣jury, that ever since the Foundation of this Empire,

the Emperor has been been always looked upon as the Chief Priest and Principal Servant of Religion; for there are some Ceremonies, and Publick Sacri∣fices, which he alone is thought worthy to offer up to to the great Creator of Heaven.

Sixthly, There is another Instance, which tho' of less importance than the preceeding, yet may serve as well as them to shew how unlimited the Au∣thority of this Emperor is. It is this, the Emperor hath power to change the Figure and Character of their Letters, to abolish any Characters already re∣ceived, or to form any new one. He may likewise change the names of Provinces, of Cities, of Fa∣milies: he may likewise forbid the using of any ex∣pression or manner of speaking, he may forbid the use of some expressions which are generally received, and may bring into use and practise those ways of speaking which have been looked upon as obsolete and uncouth, and this either in common Discourse or in Writing. So that Custom which exercises so unalterable an Authority over the signification of Words, that the Greek and Roman Powers were too little to subdue it, and which for that reason hath by some been called a fantastical and an unjust Tyrant, equally commanding both Princes and common Peo∣ple; this Custom, I say, of which even in Europe we complain so much, is submissive and humble in China, and is content to alter and give way when the Emperor commands.

One would imagine that this unlimited power should often occasion very unfortunate Events in the Government, and indeed it sometimes hath, as no∣thing in this World is without its Alloy of inconve∣nience. Yet so many are the Provisions, and so wise the Precautions which the Laws have prescribed to prevent them, that a Prince must be wholly insen∣sible of his own Reputation, and even Interest, as

well as of the Publick Good, who continues long in the abuse of his Authority.

For if he hath any regard for his Reputation, there are three things which will prevail with him to Go∣vern by Justice and not Passion. First, the old Law∣givers have from the first Foundation of the Govern∣ment made this a standing Maxim, that Kings are properly the Fathers of their People, and not Ma∣sters placed in the Throne only to be served by Slaves. Wherefore it is that in all Ages their Emperor is called Grand-Father, and of all his Titles of Honour, their is none which he likes to be called by so well as this * 1.1. This Idea of their Prince is so deeply imprinted in the minds of his People, and of his Mandarins, that when they make any Panegyrick in the praise of their Emperor, it is upon the Topick of his Affection to his People. Their Teachers and their Philosophers constantly set forth in their Books that the State is but a large Fa∣mily, and that he who knows how to Govern the one, is the best capable of Ruling the other. So that if the Prince neglects never so little the practice of this Maxim, he may be a good Warriour, an able Politician, a learned Prince, and yet meet with little or no esteem from his People. They do not form their Character of their Prince from these or such like qualities, his Reputation encreases or diminishes with them, in proportion as he is or is not a Father to them.

Secondly, Every Mandarin may tell the Emperor of his faults, provided it be in such a submissive man∣ner as is agreeable to that veneration and profound re∣spect which is due to him; this the manner they usually take to bring it about. The Mandarin who perceives any thing in the Emperors management disagreeable to their Constitution or Laws, draws up a request, in which, after having set forth the re∣spect

which he bears towards his Imperial Majesty, he most humbly prays his Prince that he will please to reflect upon the Antient Laws and good Example of those holy Princes his Predecessors: afterwards he takes notice wherein he apprehends that his Prince hath deviated from them.

This Request lies upon a Table among many o∣ther Petitions which are daily presented, and which the Emperor is obliged to Read: if he does not here∣upon change his Conduct, he is put in mind of it again, as often as the Mandarin hath Zeal and Courage to do it, for they had need of a great deal of both who dare venture thus to expose themselves to their Princes indignation.

A little before I arrived at Pekin, one who had an Office in that Court, which is appointed for the inspection into the Mathematicks, had the Courage to advise the Emperor in the aforesaid manner, con∣cerning the Education of the Prince his Son, setting forth that instead of breeding him up to Learning and Knowledg, his Tutors made it their whole care and endeavour to make him expert in the business of War, to shoot with the Bow, and to manage his Arms. Another let the Emperor know that he went too often from his Palace, and that contrary to the Customs of the Antient Kings he made too long stays in Tartary. This Prince who was one of the most haughty, as well as the most Politick Go∣vernours that ever sat in the Throne, seemed to pay some deference and respect to their Advice. Never∣theless, since these his Journeys into Tartary con∣tributed much to the preserving his Health, the Princes of his Houshold begged of him to regard that more than the idle whimsies of particular Men.

As for the Mathematician who had troubled him∣self with what did not belong to him, the Educati∣on of the Prince, he was turned out of his Office,

and the rest of his Fellow▪ Officers, tho' they had no hand in the business, were deprived of a years Salary. This method hath been practised for a long time in China, and their Histories take notice that no means has been found so powerful as this to oblige their Emperors, when they act amiss, to return to their Duty, altho' this means proves often dangerous to those particular persons who make use of it.

Thirdly, If their Princes have any regard for their Reputation, the manner in which their Histories are wrote, is alone sufficient to keep them within bounds. A certain number of Men who for their Learning and Impartiality are purposely chosen for this Af∣fair, remark with all the exactness possible not only all their Princes Actions but also his Words; each of these persons by himself, and without Communica∣tion with the others, as things fall out sets them down in a loose Paper, and puts these Papers thro' a Chink into an Office set a part for this purpose. In these Papers both the Emperors Vertues and Faults are set down with the same liberty and impartiality. Such a day, say they, the Princes behaviour was unseasonable and intemperate, ••e spoke after a manner which did not become his Dignity. The punishment which he inflicted on such an Officer was rather the effect of his Passion, than the result of his Iustice. In such an affair he stop'd the Sword of Iustice, and partially abrogated the Sen∣tence passed by the Magistrates. Or else, He enter'd Courageously into a War for the defence of his People, and for the maint••nance of the honour of his Kingdom. At such a time he made an honourable Peace. He gave such and such marks of his love to his People. Notwithstanding the commendations given him by his Flatt••rers, he was not pussed up, but behaved himself modestly, his words were tempered with all the sweet∣ness and humility possible; which made him more loved and admired by his Court than ever. And in this

manner they set down every thing that occurs in his Administration.

But that neither fear on the one side, nor hope on the other, may byass these Men to a partiality in the account they give of their Prince: this Office is ne∣ver opened during that Princes life, or while any of his Family sit in the Throne. When the Crown goes in another Line, which often happens, all these loose Memoirs are gathered together, and after they have compared them, to come to the more certain know∣ledg of the Truth, they from them Compose the History of that Emperor, to propose him as an Ex∣ample to Posterity, if he have acted wisely, or to expose him to the common Censure and Odium of the People, if he have been negligent of his own Duty and his Peoples good. When a Prince loves Honour and Glory, and sees that it is not in the power of Flattery and Imposture to persuade the People to give it him, he will then be circumspect and cautious how he behaves himselfe during the whole Reign.

Interest, which has a far greater command over some tempers than the love of Reputation, is as great a motive to the Emperor to be guided by the an∣tient Customs, and to adhere to the Laws. They are so wholly made for his advantage, that he cannot violate them without doing some prejudice to his own Authority; nor can he make new and unusual Laws, without exposing his Kingdom to the danger of Change and Confusion. Not that the Grandees of his Court, or his Parliaments, how zealously soever they may seem to assert their Antient Customs, are easily provoked to a rev••lt, or to make use of their Princes Government, as an occasion to dimi∣nish his Authority. Altho' there are some Examples of this in History, yet they seldom occur, and when∣ever they do, it is under such Circumstances as seem to go a great way toward their justification.

But such is the temper of the Chinese, that when their Emperor is full of Violence and Passion, or very negligent of his Charge, the same Spirit of Perverse∣ness possesses also his Subjects. Every Mandarin thinks himself the Sovereign of his Province or City, when he does not perceive it taken care of by a Superior Power. The chief Ministers sell Places to those who are unfit to fill them. The Vice∣Roys become so many little Tyrants. The Go∣vernours observe no more the Rules of Justice. The People by these means oppressed and trampled under foot▪ and by Consequence miserable, are easily stirred up to Sedition. Rogues multiply and commit Inso∣lencies in Companies; and in a Country where the People are almost innumerable, numerous Armies do in an instant get••together, who wait nothing but an opportunity, under specious pretences, to disturb the Publick Peace and Quiet.

Such beginnings as these have occasioned fatal Consequences, and have oftentimes put China under the command of new Masters. So that the best and surest way for an Emperor to establish himself in his Throne, is to give an exact regard and an intire obe∣dience to those Laws, whose goodness have been confirmed by the experience of more than four thousand years.

This is the ordinary Form of Government which the Laws prescribe. The Emperor hath two So∣vereign Councils; the one is called the Extraordi∣nary Council, and is Composed of Princes of the Blood only; the other, called the Council in Ordinary, has besides the Princes several Ministers of State named C••laos admitted into it. These are they who examine all the Affairs of State, and make their re∣port to the Emperor, from whom they have their final determination. Beside these there is at Pekin six Sovereign Courts, whose Authority extends over

all the Provinces of China, each of these Courts have their di••••erent Matters assigned to them, of which they are to take Cogni••ance: the Names of them, and what is committed to their judgment, are as follows.

The Court called Liipou, presides over all the Man∣darins, and does give them, and take away from them their Offices. That called Houpo•• looks after the Treasury, and takes care of raising the Taxes. That called Lipou is to look after the Antient Cu∣stoms; to this Court is also committed the care of Religion, of Sciences and Arts, and of Foreign Af∣fairs. That called Pimpou has charge over the Soldiery and its Officers▪ That called Himpou takes Cognisance of all Criminals. That called Compou looks after all Publick Buildings, and all the Emperors Houses and Palaces. Each of these Courts are divided in several Offices, some of them into fifteen; the Principal of which Offices is managed by the President and two Assistants, who have the final inspection into those things which come under the notice of that Court; the rest are Under Offices, and consist of a Presi∣dent and several Councellors, all of which are sub∣ject to the President of the Principal Office, from whom there is no Appeal.

But because it is the Emperors Interest to keep such considerable Bodies as these so far under, as that it may not lie in their power to weaken the Emperors Authority, or to enterprise any thing against the State; care is taken that tho' each of these six Courts have their particular Charges of which they are con∣stituted sole Judges, yet no considerable thing can be brought to perfection and maturity without the joynt help and mutual concurrence of all these Courts; I explain my self by the instance of War: the number of the Troops, the quality of their Officers, the march of the Armies, are provided ••or by the fourth

Court, but the mony to pay them must be had from the second. So that scarce any one thing of Con∣sequence to the State can be promoted without the inspection of many, and o••times of all the Man∣darins.

The second means used by the Emperor, for this purpose, is to place an Officer in each of these Courts, who has an Eye to all their proceedings. He is not, it's true, of the Council, yet he is present at all their Assemblies, and informed of all their Pro∣ceedings; we may call this Officer an Inspector. He either privately advertises the Court, or else openly accuses the Mandarins of the faults which they com∣mit in their private capacities as well as of those which they commit in the Execution of their Office. He observes their Actions, their Behaviour, and even their Words, so that nothing escapes his notice. I am told that he who once undertakes this Employ can never quit it for any other, that so the hopes of a better Preferment may never tempt him to be Partial to any one, nor the fear of loosing his Place frighten him from accusing those who misbehave themselves. Of these Officers whom they call Colis even the Princes of the Blood stand in awe; and I remember that one of the greatest of the Nobility having built a House somewhat higher than the Custom of China suffers, did of himself pull it down in a few days, when he had heard that one of these Inspectors talked of ac∣cusing him.

As for the Provinces they are under the immediate inspection of two sorts of Vice-Roys. One sort has the Government of one Province only. Thus there is one Vice-Roy at Pekin, at Canton, or at Nankim, or in any other Town but a little distant from the chief City of the Province. Besides this, these Provinces are under the Government of other Vice-Roys, who are called Tsounto, and have under their Jurisdicti∣on

two, or three, nay sometimes four Provinces. There is no Prince in Europe whose Dominions are of so large extent as is the Jurisdiction of these Ge∣neral Officers; yet how great soever their Authority may seem to be, they do in no wise diminish that of the particular Vice-Roys; and each of these two Vice-Roys have their particular Right so well settled and adjusted, that they never clash or contend with each other in their Administrations.

These have all of them in their several Lordships many Courts, of the same nature with those at Pekin already described, but are subordinate to them, so that from these they Appeal to them: there are beside these several other inferior Offices for the preparing business, or for finishing it according to the extent of their Commissions. There are three sorts of Towns, each of which have their particular Governour, and a great number of Mandarins who Administer Ju∣stice; amongst which Cities there is this difference, that those of the third sort or rank are subordinate to those of the second, as those of the second are to them of the first; these of the first Rank are sub∣ject to the Jurisdiction of the General Officers of the Capital Cities, according as the nature of things re∣quire, and all the Judges, be their quality what it will in the Civil Government, have their dependance on the Vice-Roy, in whom resides the Imperial Au∣thority. He from time to time convenes the Princi∣pal Mandarins of his Province, to take Cognisance of the good or bad Qualities of the Governours, Lieutenants, and even inferior Officers: he sends private Dispatches to Court to inform the Emperor who misbehave themselves, who are either there∣fore deprived of their Offices, or else cited to ap∣pear and offer what they have to say in their ju∣stification.

On the other hand the Vice-Roy's power is coun∣terpoised by that of the great Mandarins who are a∣bout him, and who may accuse him when they are satisfied that it is necessary for the Publick Good. But that which principally keeps him upon his Guard is that the People, when evil intreated or oppressed by him, may Petition the Emperor in person for his removal, and that another may be ordered them. The least Insurrection or Disturbance is laid at his door, which if it continues three days he must an∣swer for it at his peril. It is his fault, says the Laws, if Disturbances spring up in his Family, that is in the Province over which he has the Charge. He ought to regulate the Conduct of the Mandarins under him, that so the People may not suffer by their ill management. When People like their Masters they do not desire to change them; and when the Yoak is easie it is a pleasure to bear it.

But because private persons cannot easily come at the Court, and because the ••ust Complaints of his People, cannot always reach the Ears of their Prince, (especially in China where the Governours easily cor∣rupt with Bribes the General Officers, and they the Supreme Courts;) the Emperor disperses up and down secret Spies, persons of known Wisdom and Repu∣tation; these in every Province by their cunning man∣agement, inform themselves from the Countrymen, Tradesmen or others, after what manner the Manda∣rins behave themselves in the Execution of their Offices. When from their private but certain informations, or rather when by the Publick Voice, which seldom imposes on us, they are acquainted with any disor∣der. Then they publickly own their Commission from the Emperor▪ they take up those Criminal Mandarins, and manage the Cause against them. This heretofore kept all the Judges to their Duty▪ but since the Tartars have been Masters of China, these

Officers have been laid aside; in as much as some of them abused their Commission, enriching themselves by taking money of the Guilty to conceal their Faults, and of the Innocent, whom they threatned to accuse as Criminal. Nevertheless, that so useful a means of keeping the Magistrates to their Duty may not be wholly lost: the Emperor himself, who has a ••ender love for his Subjects, hath thought it his Duty to visit in person each Province, and to hear himself the Complaints of his People; which he performs with such a diligence as makes him the terror of his Mandarins, and the delight of his People. Amongst the great variety of Accidents which have happened to him during those his Progresses, they report that being once separated from his Attendants, he saw an old Man weeping bitterly, of whom he enquired what was the occasion of his Tears. Sir, Said the old Man who did not know to whom he spoke, I have but one Son who was the comfort of my life, and on whom lay the whole care of my Family, a Mandarin of Tartary has deprived me of him; which hath made me helpless at present, and will make me so as long as I liv••; for how can I, who am so poor and friendless, oblige so great a Man as he to make me Restitution? That's not so difficult as you imagine, said the Emperor; get up behind me and direct me to his House who has done you this wrong. The good Man complied without any Ceremony, and in two hours time they both got to the Mandarins House, who little expected so extraordinary a Visit. In the interim the Guards, and a great company of Lords, after a great deal of search made came thither, some of which attended without, others entered with the Emperor, not knowing what the business was which brought him there. Where the Emperor having Convicted the Mandarin of the Violence of which he was accused, condemn'd him on the spot to death;

afterward turning round to the afflicted Father who had lost his Son: To make you a good recompence for your loss, says he, after a grave and serious man∣ner, I give you the Office of the Criminal who is just now dead; but take care to Execute it with E∣quity, and let his Punishment, as well as his Crime, prove for your Advantage, for fear lest you in your turn are made an Example to others.

They have still a farther means to oblige the Vice-Roys and other Governours to a strict care of their Charge, which Expedient I do not believe any Go∣vernment or Kingdom, tho' never so severe, did e∣ver yet make use of. It is this, every Governour is obliged from time to time with all humility and sin∣cerity to own and acknowledg the secret or publick Faults committed by himself in his Administration, and to send the account in writing up to Court. This is a more troublesome business to comply with than one readily imagins, for on one side it is an uneasie thing to accuse our selves of those things which we know will be punished by the Emperor, tho' mildly. On the other side it is more dangerous to dissemble them; for if by chance they are accused of them in the Inspector's Advertisement, the least Fault which the Mandarin shall have concealed will be big enough to turn him out of his Ministry. So that the best way is to make a sincere confession of ones Faults, and to purchase a Pardon for them by mony, which in China has the vertue of blotting out all Crimes, which re∣medy notwithstanding is no small punishment for a Chinese; the fear of such a punishment makes him oftimes exceeding Circumspect and careful, and sometimes even Virtuous against his own inclina∣tions.

After these Provisions which the Laws make, as I have said, they give the following directions how to proceed in the business of punishing Criminals.

There is no need of having a Warrant to carry them before the Magistrate, nor that the Magistrate should sit in a Court of Justice to hear the Accusation and Plea of the Criminal. Such Formalities as these are not insisted on there. Wherever the Magistrate sees a Fault, there he has power to punish it on the spot, be it in the Street, in the Highway, or in a private House, it is all one; he may take up a Gamester, a Rook, or a Debauché, and without more Formalities he orders some of his Attendants to give him twenty or thirty Stripes: after which, as tho' nothing extra∣ordinary had happened he goes on his Journey with∣out any concernment. Notwithstanding this punish∣the person damaged may accuse the same Criminal again in a Superior Court, where he is tryed, the result of which is usually a farther punishment.

Farther, the Plaintiff may in common Cases bring his Action in any Higher Magistrates Court, even be∣fore it has been pleaded in an Inferior Court. I mean, an Inhabitant of a Town of the third Rank may forthwith apply himself to the Governour of the Ca∣pital City of the Province, or even to the Vice Roy, without having it examined before the Governour of his own Town; and when it once comes before a Superior Judge, the Inferior ones may not take Cog∣nizance of it, unless it be deputed to them by those Superior Judges, as it often is. When the Cause is of great Consequence, there lies an Appeal from the Vice-Roy to one of the Supreme Courts at Pekin, according to the nature of the Affair, where the Cause is examined in one of the under Offices, who make their report to the President of the Supreme Of∣fice, who gives Sentence after he has advised with his Assistants, and Communicated his Opinion to the Colaos who carry it to the Emperor. Sometimes the Emperor desires better information, sometimes gives Sentence on the spot, and in his name the Supreme

Court makes a brief of the Sentence, and sends it to the Vice-Roys for them to put it in Execution. A Sentence pronounced in this manner is irrevocable, they call it the holy Commandment; that is to say the Commandment, which is without defect or par∣tiality.

You will think it doubtless an inconceivable thing, that a Prince should have time to examin himself the Affairs of so vast an Empire as is that of China. But besides that Wars and Foreign Negotiations never spend his time, which in Europe is almost the sole bu∣siness of the Councils, besides this, I say, their Af∣fairs are so well digested and ordered, that he can with half an Eye see to which Party he ought to in∣cline in his Sentence, and this because their Laws are so plain that they leave no room for intricacy or dis∣pute. So that two hours a day is time enough for that Prince to Govern himself an Empire of that extent, that were there other Laws might find Employment for thirty Kings. So true is it that the Laws of China, are wise, plain, well understood, and exactly ade∣quate to the particular Genius and Temper of that Nation.

To give your Eminence a general Notion of this, I shall think it sufficient to remark to You three things, which are exceeding conducive to the Publick Peace, and are as it were the very Soul of the Government. The first is the Moral Principles which are instilled into the People. The second is the Political Rules which are set up in every Thing. The third is the Maxims of good Policy which are, or ought to be eve∣ry where observed.

The first Moral Principle respects private Families, and injoyns Children such a Love, Obedience, and Respect for their Parents, that neither the severity of their treatment, the impertinency of their old Age, or the meanness of their Rank, when the Children

have met with Preferment, can ever efface. One can't imagin to what a degree of Perfection this first Principle of Nature is improved. There is no Sub∣mission, no point of Obedience which the Parents can't command, or which the Children can refuse. Th••se Children are obliged to comfort them when a∣live, and continually to bewail them when dead. They Prostrate themselves a thousand times before their dead Bodies, offer them Provisions, as tho' they were yet alive, to signifie that all their Goods belong to them, and that from the bottom of their Heart they wish them in a Capacity to enjoy them. They bury them with a Pomp and Expence which to us would seem extravagant, they pay constantly at their Tombs a Tribute of Tears, which Ceremonies they often perform even to their Pictures, which they keep in their Houses with all imaginable care, which they honour with Offerings, and with as due a re∣spect as they would their Parents were they yet alive. Their Kings themselves are not excused this piece of Duty, and the present Emperor has been observant of it, not only to his Predecessors of his own Fami∣ly, but even to those who were not. For one day when in Hunting he perceived a far off the magnifi∣cent Monument which his Father had erected for T••ou••tc••in, the last Chinese Emperor, who lost his Life and Crown in a Rebellion, he ran to the place, and sell on his Knees before the Tomb, and even wept, and in a great concern for his misfortune: O Prince! says he, O Emperor worthy of a better fate! you know that your destruction is no ways owing to us; your death lies not at our door, your Subjects brought it upon you. It was them that betrayed you. It is upon them, and not on my Ancestors, that Heaven must send down vengeance for this act. Afterward he ordered Flambeaus to be lit, and Incense to be offered. During all which time he fixed his Countenance on

the ground, and arose not till all these Ceremonies were over.

The ordinary term of Mourning is three years, during which time the Mourner can exercise no Pub∣lick Office. So that a Mandarin is obliged to for∣sake his Employ, and a Minister of State his Office, to spend all that time in grief. If a Father be honoured after his death as a God, to be sure he is obeyed in his Family like a Prince, over whom he exer∣cises a Despotick Power; as absolute Master not only of his Estate which he distributes to whom he pleases, but also of his Concubines and Children, of whom he disposes with that liberty and power that he may sell them to Strangers when their behaviour displeases him. If a Father accuses his Son of any Crime be∣fore a Mandarin, there needs no proof of it; its sup∣posed to be true that the Son is in the Fault if the Fa∣ther be displeased. This Paternal power is of that extent, that there is no Father but may take his Sons life away, if he will stick to his Accusation. When we seemed amazed at this proceedure, we were an∣swered: who understands the merit of the Son better than the Father, who has brought him up, Educated him, and such a long time observed all his Actions? And again, can any person have a greater Love, or a more sincere Affection for him? If therefore he who knows his Case exactly, and loves him tenderly, Condemns him, how can we pronounce him guiltless and innocent? And when we objected that some per∣sons have an inbred dislike of others, and that Fa∣thers who were Men, as well as Fathers, were ca∣pable of such antipathies against some of their Children; they answered, that Men were not more unnatural than Savage Beasts, the cruellest of which never destroyed their young ones for a Frolick; but supposing there be such Monsters among Men, their Children by their modesty and sweetness of temper

must tame and soften them. But after all, say they, the love of their Children is so deeply imprinted in the Hearts of Parents, that antipathy, or dislike, unless provoked and inflamed by the undutiful stubborness and disorde••ly behaviour of their Children, can ne∣ver erase.

If it should happen that a Son should be so insolent as to mock his Parents, or arrive to that hight of fury and madness as to lay violent hands on them; it is the whole Empires concern, and the Province where this horrible Violence is committed is allarmed. The Emperor himself judges the Criminal. All the Man∣darins near the place are turned out, especially those of that Town, who have been so negligent in their Instructions. The Neighbours are all reprimanded for neglecting, by former Punishments, to stop the iniquity of this Criminal before it came to this hight, for they suppose that such a Diabolical temper as this must needs have shewed it self on other Occasions, since its hardly possible to attain to such a pitch of iniquity at once. As for the Criminal there is no Punishment which they think too severe. They cut him into a thousand pieces, burn him, destroy his House to the ground, and even those Houses which stand near it, and set up Monuments and Memorials of this so horrible an insolence.

Even the Emperors themselves can't reject the Au∣thority of their Parents without running the risque of suffering for it; and History tells us a Story which will always make the Affection which the Chinese have to this Duty appear admirable. One of the Emperors had a Mother who managed a private In∣treague with one of the Lords of the Court; the no∣tice which was publickly taken of it, obliged the Em∣peror to shew his resentment of it, both for his own honour and that of the Empire: so that he banished her into a far distant Province; and because he knew

that this Action would not be very acceptable to his Princes and Mandarins, he forbad them all, under pain of death, giving him advice therein. They were all silent for some time, hoping that of himself he would condemn his own Conduct in that Affair; but seeing that he did not, they resolved to appear in it, rather than suffer so pernicious a Precedent.

The first who had the Courage to put up a request to the Emperor in this matter was put to death on the spot. His death put not a stop to the Mandarins proceedings; for a day or two after another made his appearance, and to shew all the World that he was willing to Sacrifice his life for the Publick, he ordered his Hearse to stand at the Palace Gate. The Em∣peror minded not this generous Action, but was the rather more provoked at it. He not only sentenced him to death, but to terrifie all others from follow∣ing his Example, he ordered him to be put to the Torture. One would not think it Prudence to hold out longer. The Chinese were of another mind, for they resolved to fall one after another rather than basely to pass over in silence so base an Action.

There was therefore a third who devoted him∣self. He, like the second, ordered his Coffin to be set at the Palace Gate, and protested to the Emperor that he was not able any longer to see him still guilty of his Crime. What shall we lose by our death, says he, nothing but the sight of a Prince, upon whom we can't look without amazement and horror. Since you will not hear us, we will go and seek out yours and the Em∣press your Mothers Ancestors. They will hear our com∣plaints, and perhaps in the dark and silence of the night you will bear ours and their Ghosts reproach you with your Injustice.

The Emperor being more enraged than ever at this Insolence, as he called it, of his Subjects, inflicted on this last the severest Torments he could devise.

Many others encouraged by these Examples, exposed themselves to Torment, and did in effect dye the Martyrs of Filial Duty, which they stood up for with the last drop of their blood. At last this Heroic Con∣stancy wearied out the Emperor's Cruelty; and whether he was afraid of more dangerous Con∣sequences, or was himself convinced of his own Fault; he Repented, as he was the Father of his People, that he had so unworthily put to death his Children; and as a Son of the Empress he was troubled that he had so long misused his Mother. He recalled her therefore, restored her to her former Dignity, and after that the more he honoured her, the more was he himself honoured of his Subjects.

The second Moral Principle which obtains among them, is to honour their Mandarins as they would the Emperor himself, whose Person the Mandarins re∣present. To retain this Credit the Mandarins never appear in Publick without a Retinue, and Face of Grandeur that commands Respect. They are al∣ways carried in a magnificent Chair open, before them go all the Officers of their Courts, and round them are carried all the marks and badges of their Dignity. The People, wherever they come, open to the right and left to let them pass thro'. When they Administer Justice in their Palaces, no body speaks to them but on their Knees, be they of what Quality they will, and since they can at any time command any per••ons to be whipped, no one comes near them without trembling.

Heretofore when any Mandarin took a Journey, all the Inhabitants of the Towns thro' which he passed ran in a croud to meet him, and profer their Services, conducting him with all Solemnity thro' their Territory: now when he leaves his Office which he has Administred to the satisfaction of all Men, they give him such marks of honour, as would

engage the most stupid to the love of Virtue and Justice. When he is taking his leave in order to lay down his Office, almost all the Inhabitants go in the Highways, and place themselves some here, some there for almost fourteen or fifteen Miles together. So that every where in the Road one sees Tables handsomly painted, with Satin Table-Cloaths, co∣vered with Sweet-meats, Tea and other Liquors.

Every one almost constrains him to stay, to sit down and eat or drink something. When he leaves one, another stops him, and thus he spends the whole day among the Applauses and Acclamations of his People. And, which is an odd thing, every one de∣sires to have something which comes from off him. Some take his Boots, others his Cap, some his great Coat; but they who take any thing, give him ano∣ther of the same sort, and before he is quit of this multitude, it sometimes happens that he has had thirty different pairs of Boots on.

Then he hears himself called publick Benefactor, the preserver and Father of his People. They be∣wail the loss of him with wet Eyes; and a Manda∣rin must be very insensible indeed, if he does not in his turn shed a Tear or two, when he sees such ten∣der marks of Affection. For the Inhabitants are not obliged to shew him this Respect, and when they do not like the Administration of a Governor, they shew themselves as indifferent at his departure, as they do affectionate and sorry at the loss of a good one.

The extraordinary respect which Children pay to their Parents, and People to their Governors, is the greatest means of preserving quietness in their Fami∣lies, and Peace in their Towns; I am persuaded that all the good Order, in which we see so mighty a People, flows from these two Springs.

The third Principle of Morality established among them is this, that it is very necessary that all People should observe toward each other the strictest Rules of Modesty and Civility, that they should behave themselves so obligingly and complaisantly, that all their Actions may have a mixture of sweetness and courtesie in them. This, say they, is that which makes the distinction between Man and Beast, or between the Chinese and other Men: they pretend also that the disturbance of several Kingdoms is owing to the rough and unpolished Temper of their Subjects. For those Tempers which fly out into Rudeness and Pas∣sion, perpetually embroiled in Quarrels, which use neither respect nor Complaisance toward any, are fitted to be Incendiaries and Disturbers of the Pub∣lick Peace. On the contrary, People who Honour and Respect each other, who can suffer an Injury, and dissemble or stisle it; who religiously observe that difference which either Age, Quality, or Me∣rit have made; a People of this stamp are naturally lovers of Order, and when they do amiss it is not without Violence to their own Inclinations.

The Chinese are so far from neglecting the Practice of this Maxim, that in several Instances they carry it on too far. No sort of Men are excused from it; Tradesmen, Servants, nay even Countrymen have their ways of expressing Kindness and Civility to one another; I have often been amased to see Footmen take their leave of each other on their Knees, and Farmers in their Entertainments use more Comple∣ments and Ceremonies than we do at our publick Treats. Even the Seamen, who from their man∣ner of living, and from the Air they breath, draw in naturally Roughness, do yet bear to each other a love like that of Brothers, and pay that de∣ference to one another, that one would think them united by the straitest bands of friendship.

The State, which has always, in Policy, accounted this as most conducive to the quiet of the Empire, has appointed forms of Salutation, of Visiting, of making Entertainments, and of writing Letters. The usual way of Salutation is to lay your Hands cross your Breast, and bow your Head a little. Where you would still show a greater Respect, you must joyn your Hands together, and carry them almost to the ground, bow∣ing your whole Body; if you pass by a Person of E∣minent Quality, or receive such an one into your House, you must bend one Knee, and remain in that Posture 'till he whom you thus Salute takes you up, which he always does immediately. But when a Man∣darin appears in publick, it would be a Criminal sau∣ciness to Salute him in any sort of Fashion, unless you have occasion to speak to him: you must step aside a little, and holding your Eyes on the ground, and your Arms cross your Sides, stay till he be gone past you.

Altho' very familiar Acquaintance make Visits without any Ceremony, yet for those Friends who are not so, Custom has prescribed a set form of Vi∣siting. The Visiter sends his Servant before with a piece of red Paper, on which is wrote his own name, and a great many marks of Respect to the Person he Visits, according as his Dignity or Quality is. When this message is received, the Visitor comes in, and meets with a reception answerable to his Merit. The Person visited sometimes stays for the Visitor in the Hall, without going out to meet him, or if he be of a much Superior Quality without rising from his Seat: sometimes he meets the Visitor at his Door; some∣times he goes out into the Court-yard, and some∣times even into the Street to bring him in. When they come into view, they both run and make a low Bow. They say but little, their Complements are in form, one knows what he must say, and the other

how he must answer; they never beat their Brains, like us, to find out new Complements, and fine Phrases. At every Gate they make a halt where the Ceremonies begin afresh, and the Bows are renewed to make each go first; they use but two ways of speak∣ing on this Occasion, which are Tsin; that is, pray be pleased to ente••, and Ponkan, it must not be. Each of them repeats his word four or five times, and then the Stranger suffers himself to be persuaded, and goes on to the next Door, where the same thing begins anew.

When they come to the Room where they are to stay, they stand near the Door in a row, and every one bows almost to the ground; then follow the Ce∣remonies of kneeling, and going on this or that side to give the right Hand, then the Chairs are saluted (for they have their Complements paid them as well as the Men, they rub them to take all Dust away; and bow in a respective manner to them) then follow the Contentions about the first Place; yet all this makes no Confusion. Use has made it natural to the Chinese, they know before what themselves, and what others are to do, every one stays till the others have done in their order what is expected, so that there happens no Confusion or Disturbance.

It must be owned that this is a great piece of Fa∣tigue, and after so many Motions and different Po∣stures in which they spend a quarter of an hour be∣fore they are to sit down; it must be own'd they have need enough of rest. The Chairs are set so that every Body sits opposite to one another; when you are sate, you must sit straight, not lean back, your Eyes must look downward, your Hands must be stretched on your Knees, your Feet even, not across, with a grave and composed behaviour, not be over∣forward to speak. The Chinese think that a Visit con∣sists not in mutual Converse so much as in outward

Complement and Ceremony, and in China the Visi∣tor may truly and properly say he comes to pay his Respects, for oftimes there is more honours paid than words spoken.

A Missionary did aver to me that a Mandarin made him a Visit, in which he spoke never a word to him. This is always certain that they never overheat them∣selves with discoursing, for one may generally say of them that they are Statues or Figures placed in a Theatre for Ornament, they have so little of Discourse and so much of Gravity.

Their Speech is mighty submissive and humble, you will never hear them say, for Example, I am obliged to you for the favour you have done me, but thus, The favour which my Lord, which my Instructer has granted to me, who am little in his Eyes; or who am his Dis∣ciple, has extremely obliged me. Again, they dont say, I make bold to present you with a few Curiosities of my Country; but The Servant takes the liberty to offer to his Lord a few Curiosities which came from his mean and vile Country. Again, not Whatsoever comes from your Kingdom or Province is well worked; but Whatsoever comes from the precious Kingdom, the noble Province of the Lord is extraordinary fine, and exceeding well wrought, In like manner in all other Cases, they never say I or You in the first or second Person? but me your Servant, me your Disciple, me your Subject. And in∣stead of saying You, they say the Doctor said, the Lord did, the Emperor appointed. It would be a great piece of Clownishness to say otherwise, unless to our Ser∣vants.

During the Visit the Tea goes round two or three times, where you must use a Ceremony when you take the Dish, when you carry it to your Mouth, or when you return it to the Servant. When you de∣part it is with the same Ceremonies with which you came in, and you conclude the Comedy with the same

Expence you began it. Strangers are very uncouth at playing their parts herein, and make great blunders. The reasonable part of the Chinese smile at them and excuse them; others take exceptions at it, and desire them to learn and practice before they venture in pub∣lick For this reason they allow Ambassadors forty days to prepare for their Audience of the Emperor; and for fear they should miss any Ceremony, they send them, during the time allowed, Masters of the Ceremonies, who teach them, and make them pra∣ctice.

Their Feasts are ceremonious even beyond what you can imagin, you would think they are not in∣vited to eat, but to make Grimaces. Not a mouth∣ful of Meat is eat, or a drop of Wine drank but it costs an hundred Faces. They have, like our Con∣sorts of Musick, an Officer who beats time, that the Guests may all together in Concord take their Meat on their Plates, and put it into their Mouths, and list up their little Instruments of Wood, which serve in∣stead of a Fork, or put them again in their places in Order. Every Guest has a peculiar Table, with∣out Table-Cloath, Napkin, Knife or Spoon; for e∣very thing is ready cut to their Hands, and they ne∣ver touch any thing but with two little wooden In∣struments tipped with Silver, which the Chinese handle very dexterously, and which serve them for an Uni∣versal Instrument.

They begin their Feasts with drinking Wine, which is given to every Guest at one and the same time in a small Cup of China or Silver, which Cup all the Guests take hold of with both Hands: every one lifts his Vessel as high as his Head, presenting their Ser∣vice thereby to one another without speaking, and inviting each other to drink first. It is enough if you hold the Cup to your Mouth only without drinking during the time while the rest drink; for if the out∣ward

Ceremonies are observed and kept, it is all one to them whether you drink or not.

After the first Cup, they set upon every Table a great Vessel of hash'd Meat, or Ragoo. Then every one observes the motions of the Master of the Feast, who directs the Actions of his Guests. According as he gives the sign, they take their two little In∣struments, brandish them in the Air, and as it were Present them, and after Exercising them after twenty Fashions which I can't express, they strike them into the Dish, from whence they cleaverly bring up a piece of Meat, which must be eat neither too hastily nor too slowly, since it would be a rudeness either to eat before others or to make them stay for you. Then again they exercise their little Instruments, which at length they place on the Table in that posture wherein they were at the first. In all this you must observe time, that all may begin and end at once.

A little after comes the Wine again, which is drank with all the Ceremonies aforesaid. Then comes a second▪ Mess, which they dip into as into the first, and thus the Feast is continued until the end, drinking between every mouthful, 'till there have been twenty or four and twenty different Plates of Meat at every Table, which makes them drink off as many Cups of Wine; but we must observe that, besides that I have said that they drink as much or as little as they will at a time, their Wine Cups are very little, and their Wine is small.

When all the Dishes are served, which are done with all imaginable Order, no more Wine is brought, and the Guests may be a little more free with their Meat, taking indifferently out of any of these Dishes before them, which yet must be done when the rest of the Guests take out of some of their Dishes, for Uniformity and Order is always Sacred. At this

time they bring Rice and Bread, for as yet nothing but Meat has been brought; they bring likewise fine Broths made of Flesh or Fish, in which the Guests, if they think fit, may mingle their Rice.

They sit at Table serious, grave, and silent, for three or four hours together. When the Master of the House sees they have all done eating, he gives the sign to rise, and they go aside for a quarter of an hour into the Hall or Garden to entertain and divert themselves. Then they come again to Table, which they find set out with all sorts of sweetmeats, and dryed Fruits, which they keep to drink with their Tea.

These Customs so strictly enjoyned, and so ex∣tremely troublesome, which must be performed from one end to the other of the Feast, keeps all the Guests from eating, who do not find themselves Hungry 'till they arise from the Table. Then they have a great mind to go and Dine at Home; but a Company of Strolers come and play over a Comedy, which is so tedious that it wearies one as much as that before at the Table did. Nor is tediousness the only fault, for they are commonly very dull and very noisie, no Rules are observed, sometimes they Sing, sometimes bawl, and sometimes howl, for the Chinese have lit∣tle skill in making Declamations. Yet you must not laugh at this folly, but all the while admire at the Politeness of China, at its Ceremonies, Instituted, as they say, by the Discretion of the Antients, and still kept up by the Wisdom of the Moderns.

The Letters which are wrote from one to ano∣ther, are as remarkable for their Civilities and Ce∣remonies, which are as many and as mysterious as the others. They dont write in the same manner as they speak; the bigness of the Characters, the di∣stances between the Lines, the innumerable Titles of Honour given to the several Qualities of Persons,

the shape of the Paper, the number of red, white or blew Covers for the Letter, according to the Persons condition, and an hundred other Formalities puzzle sometimes the Brain of the most understanding men amongst them, for there is scarce any one who is Se∣cretary enough to write and send one of their Letters as it ought to be.

There are a thousand other Rules practised by the better sort in ordinary Conversation, which you must observe, unless you would be accounted a Clown; and tho' in a ••••ousand Instances these things savour more of a ridicu••••us affectation than of real politeness, no one can deny nevertheless but that these Customs, which People observe so exactly, do inspire into them a sweetness of Temper, and a love of Order. These three Moral Principles, that is, The Respect which Children pay their Parents, The Veneration which all pay the Emperor and his Officers, and The mutual Humility and Courtesie of all People, work their effect the better, because supported by a wise and well understood Policy. The Principle Maxims of which are, my Lord, as follow.

The first is, never to give any one an Office in his own Province, and that for two Reasons: because, first, a Mandarin of ordinary Parentage is usually despised by those who know his Family. Secondly, because being brought into favour and repute, by the great number of his kindred and Friends, he might be enabled either to make, or at least to support a Re∣bellion, or at least it would be very difficult for him to execute Justice with an Universal impartiality.

The second Maxim, is to retain at Court the Children of the Mandarins imployed in the most con∣siderable Offices in the Province, under pretence in∣deed of educating them well, but in reality keeping them as Hostages, least their Fathers should fall from that Duty which they owe the Emperor.

The third Maxim, is that when one goes to Law, such a Commissary is made use of as the Emperor pleases to name, unless the Office or Quality of the Criminal gives him the liberty to refuse him. If the Emperor dislikes the first Sentence, he may Commis∣sion new Judges to re-examine it until the Sentence be agreeable to his mind. For otherwise it would be in the power of Mony, or of Artifice to save a Man whose life would be noxious to the good of the State. On the other side, say they, we need not fear the Princes Passion, who if he have a mind to take off a good Man may find ways enough to do it without going so openly about it. But it is but sitting that there should be a means efficacious enough to rid the Empire of an ill Man.

The fourth Maxim of Policy is never to sell any Place, but to bestow it always upon Merit; that is to those of good life, and who by a diligent Study have acquainted themselves with the Laws and Customs of their Country. To this end Informations are ex∣hibited of the life and manners of the Candidate, e∣specially when a Mandarin is removed from an Infe∣rior to a Superior Office; as for their Understanding the Laws, they undergo so many Examinations and Tryals of it, that it is impossible for an ignoramus to be thought understanding, so severe are the measures which they take.

When they resolve to set a Child apart to Learning, they put him to a Master, for the Towns of China are full of Schools, where Reading and Writing are taught, which to learn well will take up some years. When the Youth has made a pretty good progress in this, he is presented to a Mandarin of the lower Order to be examined. If he writes a good Hand, and makes their Characters handsomly, he is admit∣ted among those who apply themselves to the know∣ledge of Books, and endeavour to obtain a degree.

Of which there are three sorts which answer to our Bachelour, Master of Arts, and Doctor. As the fortunes of the Chinese do wholly depend upon their Capacity and Understanding, so they spend their whole life in Study. They say by Heart all their Staple Books with a wonderful alacrity, they make Comments on their Laws: Composition, Eloquence, Imitation and Knowledge of their antient Doctors, and the delicacy and politeness of the modern ones, from six to sixty are their constant employ. In some the quickness and readiness of Wit saves them a great deal of Labour, for some have been Doctors at an Age when others can write but indifferently; but these are Hero's amongst the Chinese, of which one in an Age is enough.

The Examinations are strict, Masters of Arts are created by the Principal Mandarins of the Province; Bachelours by those Mandarins assisted by a Com∣missary from Court; as for Doctors they Commence only at Pekin: but because some who deserve this De∣gree, have not wherewith to defray so expensive a Journy, what is necessary for it, is bestowed on them gratis, that so poverty may not deprive the State of the Service of those Men who may prove useful and beneficial to it.

Every ones Character is taken from his ability to Invent or Compose. For this purpose the Candi∣dates are shut up in a close Room, without Books, without any other Paper than what is necessary for them to write on. All the while they are forbidden all manner of Correspondents, at the Doors are placed by the Mandarins Guards, whose fidelity no Bribes can Corrupt; the second examination is yet more strict, for least the Commissary sent hy the Court should himself be byassed thro' favour or the hopes of gain, he is not suffered to see or speak with any Person 'till the Examination is over.

In Creating the Doctors, the Emperor often en∣gages himself; the present Emperor is more fear'd by the Candidates than any of the other Posers, not only for his nice Exactness and rigorous Justice, but for his extraordinary Abilities in judging of any thing of this Nature. When the Doctors are named, they are presented to him; to three Principal of which he gives Garlands of Flowers, or any other mark•• of Honour, to distinguish them from the rest; some of them likewise he chuses for Members of his Royal Academy, from whence they never remove, unless into Posts of the greatest Consideration and Credit in the Kingdom.

The great number of Presents which they receive from their Kindred and Friends keeps the Doctors from being poor. Every one hopes to make some advantage from his friendship; but lest high Pro∣motion should make them negligent, and sit loose to their Studies; they still undergo several Examina∣tions, where if they appear to have been negligent, they certainly meet with severity and reproof; whereas if they have still continued to forward and improve their Studies, they meet with a suitable en∣couragement and reward.

No small share of the Publick Good is owing to this Principle of Policy. The Youths, whom idle∣ness and sloth never fail to Corrupt, are by this con∣stant Employment diverted from ill Courses, they have scarce time enough to follow their loose Incli∣nations? Secondly, Study forms and polishes their Wits. People who never engage in Arts and Sci∣ences, are always blockish and stupid. Thirdly, all Of∣fices are filled by able Men, and if they cant prevent that injustice which proceeds from the Covetousness and Corrupt Affections of Officers, at least they will take care to hinder that which arises from Ignorance and Immorality. Fourthly, since the Places are given,

the Emperor may with greater Justice turn out those Officers whom he shall find undeserving. We ought indeed to punish every Offender; yet it would be na∣tural to bear with a Mandarin who is negligent of his Office for want of Understanding or Application, who is too mild or over severe, if taking away his Place would ruin his Family whose whole Fortune it may be was laid out in the purchase of it, when as if a Place be disposed only by Donation, the Prince who gave it may easily without any distur∣bance take it from one, and gratifie another with it.

Lastly, no Fees are paid for the Administration of Justice. The Judge whose Office cost him nothing, and who has his Salary stated, can require nothing of the parties at Law; which impowers every poor Man to prosecute his own Rights, and frees him from being oppressed by the opulence of his Adversary, who can't be brought to do justly and reasonably be∣cause the other has not mony.

The Chinese have established this as a fifth Maxim of Policy never to suffer Strangers to have any share in their Administration. The small esteem they bear them, makes the Chinese use them so coursly. They fancy that a mixture of Natives and Foreigners would bring them to contempt, and occasion nought but Corruption and Disorder. From thence also would spring particular Grudges, making Parties, and at last Rebellions. For difference of People necessarily supposes difference of Customs, Languages, Humour and Religion. This makes them no longer Children of the same Family, bred up to the same Opinions, and tempered with the same Notions; and be there all imaginable care used in instructing and forming Strangers, they are at most but adopted Sons, who never have that implicit Obedience and tender Af∣fection, which Children by Nature bear to their own Parents. So that should Foreigners be better quali∣fied

than Natives, which you can never make the Chinese believe, they would fancy it for the good of their Country to prefer Natives to them: and it is little less than a Miracle in favour of Christianity, that a few Missionaries have been suffered to settle there.

This last piece of Policy is extremely good when those of a false Religion are kept out, which teaches Rebellion and Disturbance; itself being the Product of Caballing and Riot, but the Case is otherwise in Christianity, whose Humility, Sweetness and Obe∣dience to Authority, produces nought but Peace, Unity, and Charity among all People. This is what the Chinese begin to be convinced of, having had tryal of it for an whole Age together. Happy were it if they would embrace it as a Constitution equally ne∣cessary for the Salvation of their Souls, as conducive to the Peace and Good of their State.

Their sixth Maxim is that Nobility is never Here∣ditary, neither is there any distinction between the Qualities of People; saving what the Offices which they Execute makes, so that excepting the Family of Confucius the whole Kingdom is divided into Magi∣st••acy and Commonalty. There are no Lands but what are held by Socage-Tenure, not even those Lands which are destined for the Bonzes, or which belong to the Temples of the Idols. So that their Gods, as well as Men, are subjected to the State, and are obliged by Taxes and Contributions to acknow∣ledge the Emperors Supremacy. When a Vice Roy or Governour of a Province is dead, his Children, as well as others, have their Fortunes to make; and if they inherit not their Fathers Virtue and Ingenuity, his name which they bear, be it never so famous, gives them no quality at all.

The Advantages which the State makes of this Maxim are first, Trading is in a more flourishing con∣dition, which the laziness of the Nobility is the like∣liest means to ruin. Secondly, the Emperors Re∣venues are encreased by it•• because no Estates are Tax-free. In Towns which pay Poll-Mony no Per∣son is exempt. Thirdly, by this means Families are hindred from ingratiating themselves with the Popu∣lace, and so kept from establishing themselves so far in the Peoples favour, that it would be a difficulty to the Prince himself to keep them within bounds. Lastly, its a••received Opinion among the Chinese, that if an Emperor would be obeyed he must lay his commands upon Subjects, and not upon so many little Kings.

Their seventh Principle of Policy is to keep up in Peace, as well as War, great Armies, as well to maintain a Credit and Respect from the Neighbours, as to stifle or rather prevent any Disturbance or in∣surrection which may happen at Home. Heretofore a million of Soldiers were set to Guard their great Wall. A less number also than that to Garrison their Frontiers and great Towns would have been too little. Now they think it enough to keep Garrisons in their most important Towns.

Besides these standing Forces, there are fifteen or twenty thousand Men in each Province, under the command of private Officers; they have also Soldi∣ers to keep their Islands, especially Haynan and For∣mosa. The Horse Guards of Pekin are above an hun∣dred and sixty thousand. So that, I believe, in the great∣est and securest Peace the Emperor has in Pay and at Muster no less than fifty hundred thousand effective Men, all armed according to the Custom of the Country with Scimeters and Darts. They have but a very small Infantry, and of those which they have there are no Pikemen, and very few Musketeers.

Their Soldiers are very graceful, and pretty well Disciplined, for the Tartars have almost degenerated into Chinese, and the Chinese continue as they always were, Soft, Effeminate•• Enemies of Labour, better at making an handsome Figure at Muster or in a March, than at behaving themselves gallantly in an Action. The Tartars begin with heat and briskness, and if they can make their Enemies give ground in the beginning, then they can make their advantage of it; otherwise they are unable to continue an At∣tack a good while, or to bear up long against one, especially if made in order and with vigour. The Emperor, whom I have had the honour to speak with, who says nothing but what is proper, as he does no∣thing but what is great, gave this short Character of them, they are good Soldiers when opposed to bad ones, but bad when opposed to good ones.

The eighth Maxim is concerning their Rewards and Punishments. Great Men who have faithfully served their Country never lose their Reward; and because be a Prince never so Opulent, he can never have enough to reward all his Subjects, this defect is made up by Marks and Titles of Honour, which are very acceptable to the Subjects, and no charge to the Prince.

These Titles of Honour are what they call the se∣veral Orders of Mandarins. They say such an one is a Mandarin of the first Rank, or the Emperor has placed such an one in the first Class of the Mandarins of the second Rank, and in like manner of others. This Dignity, which is merely honorary, makes them take place in Assemblies, Visits, and Councels, but is no profit to them. To make these Rewards of greater extent, which the People chuse much sooner than Pensions, they are sometimes bestowed even upon the dead, who are oftimes made Mandarins af∣ter their Funerals, who therefore fill sometimes the

greatest Places of Honour amongst the Nobility when the Emperor can't bestow upon them the meanest Place among the living. They have oftentimes at the Publick or the Princes Charge lofty Monuments raised for them, and that Court which looks after the Pub∣lick Expences judges what recompense shall be paid to their desert. These Rewards are oftimes accom∣panied with Elogies in their praise made by the Em∣peror himself, which makes them and their Family famous to all Posterity. But the highest Honour is to make them Saints, to build them Temples, and offer them Sacrifices as to the Gods of the Country. By this means Paganism has been mightily supported by the Emperors, adoring themselves the Work of their own Hands, and paying Worship and Honour to them, who when alive would have been glad to be Prostrate at their now Worshippers feet.

They Reward also in private Men those vertuous Actions which bring no publick Advantage to the State. We read in History that Temples have been raised to the memory of some Maids who all their lives kept their Chastity inviolable. And I my self have seen in several of their Towns Trophies with honor∣able Inscriptions raised up for Inhabitants of mean rank and degree, to publish to all the World their Virtue and Merit.

If the Chinese are very liberal in their Rewards, they are as severe in their Punishments even of the slightest Faults; their Punishments are adequate to their demerits. The usual Punishments is the Bastinado on the Back. When they receive but forty or fifty blows they call this a Fatherly Correction. To which as well Mandarins as others are subject; this Punishment is not accounted very scandalous, and after it is ex∣ecuted, the Criminal must fall on his Knees before the Judge, and if able bow three times down to the ground, and give him humble thanks for taking this care of his Education.

Yet this Punishment is of that Violence that one stroke is enough to fell one that is of a tender Con∣stitution; and oftimes persons die of it; it is true there are ways of softening this Punishment when the Execution of it is in Court. The easiest is to Bribe the Executioners, for there are many of them; because lest the Executioners weariness should lessen the Punishment, after five or six strokes another succeeds, and so till the whole be performed. But when the Criminal has by mony made them his Friends, they understand their business so well, that notwithstand∣ing all the care which the Mandarins present can use, the Punishment becomes light and almost no∣thing.

Beside this in the Courts there are persons to be hired, who keep a good understanding with the Offi∣cers. Who, upon a signal given, take the place of the Criminal, who escapes among the croud, and re∣ceives his Punishment. For mony there are every where these sort of Vicarious Persons to be met with. For it is a Trade at China, where several Persons are maintained by the blows of the Cudgel.

By such a trick as this Yam-quam sien, a famous Persecutor of Christianity escaped the just Sentence of the Judges. He engaged a paltry Fellow for a large sum of mony to take upon him his name, and go to the Court of Justice in his stead. He told him that let it come to the worst it was but a good Cudgel∣ling, and if after that he was imprisoned, there should be found out a way to redeem him thence. The poor Fellow went according to agreement, and when the Cryer called out aloud Yam quam sien, the Fellow answered as loud, Here; his Sentence was passed, and the Mandarin condemned him to death. The Offi∣cers, who had been bribed, seized on him immediate∣ly, and according to Custom gagged him; for after Sentence the Criminal is not suffered to speak. Af∣terward

he was brought to the place of Execution, where the poor Wretch suffered a miserable death.

The second so••t of Punishment is the Carcan, which differs from the former only in the place where the Bastinadoes are given: in this they are given the Criminal at one of the City Gates or in the High∣way; the Punishment here is not so sharp but the In∣famy is greater, and he who has once undergone this Punishment can never more recover his Repu∣tation.

They have several different ways of inflicting death. Mean and ignoble Persons have their Heads cut off, for in China the separation of the Head from the Body is disgraceful. On the contrary Persons of Quality are Strangled, which among them is a death of more Credit; if the Crime be very notorious they are Punished like mean Persons, and sometimes their Heads are cut off and hanged on a Tree in the High∣ways.

Rebels and Traytors are punished with the utmost severity; that is to speak as they do, they cut them into ten thousand pieces. For, after that the Execu∣tioner hath tyed them to a Post, he cuts of•• the Skin all round their Forehead, which he tears by force till it hangs over their Eyes, that they may not see the Torments they are to endure. Afterwards he cuts their Bodies in what places he thinks fit, and when he is tyred with this barbarous Employment, he leaves them to the tyranny of their Enemies, and the insults of the Mob.

Often Criminals are cruelly whipped till they ex¦pire. Lastly, the Torture which is the cruellest of all Deaths is here used; and generally the Hands and Fingers suffer most in it.

Ninthly, They think it good Policy to forbid Wo∣men from all Trade and Commerce, which they can only benefit by letting it alone; all their business lies

within Doors, where they find continual Employ∣ment in the careful Education of their Children. They neither Buy nor Sell; and one sees Women so seldom in the Streets, that one would imagine them to be all Religiouses confined to a Cloyster. Princesses never Succeed to the Crown, nor ever have the Re∣gency during the young Princes minority; and tho' the Emperor may in private consult them, it is reckoned mean and ignoble to do it. In which thing the Chinese seem in my Opinion less reasonable than in others. For wit and foresight is equally the Por∣tion of the one as of the other Sex; and a Prince is never so understanding as when he knows how to find out all his Treasures wheresoever Nature has placed them, nor ever so Prudent as when he makes use of them.

Lastly, Their tenth Maxim is to encourage Trade as much as possible thro' the whole Empire. All the other Policy is conducive to the plenty or conveni∣ence of their Country; but this is concern'd for the very lives of the People, who would be soon re∣duced to the last extremity if Trade should once fail. It is not the Peoples care only, but the Man∣darins also, who put out their mony to trusty Traders to make the best advantage of it. By this private way Ousanguey, the little King of Chensi, who brought the Tartars into China, made himself so rich and powerful, that he was able himself to support for a long time the War against the Emperor.

To encrease Commerce Foreigners have been per∣mitted to come into the Ports of China, a thing till lately never known. On the other side the Chinese spread themselves over all the Indies, where they carry Silk, 'China, Physical Drugs, Sugar, Japanned Works, Wine, and Potters Ware. They go to Batavia, Si∣am, to Achim, Malacca and especially to Iappon and Manilla; from which they are distant but a few days

Sail. From all these places they bring Silver, all of which that is brought from Mexico to the Phi∣lippine Islands by the Pacifick Ocean, is carried from thence to Canton, whence it is spread thro' the whole Empire.

But the greatest part of their Trading lies within themselves, from one Province to another, which like so many Kingdoms Communicate to each other their Riches. That of Houquam sends Rice, that of Canton Sugar, from Chequiam comes good Silk, from Nankin neat and handsome pieces of Workmanship; Chensi and Chansi are rich in Iron, Horses, Mules, Cammels and Furs. Tokiem yields Tea. Leautom Drugs, and so the rest. This mutual Commerce unites the People, and fills their Towns with plenty. These, my Lord, are not all the Chinese Maxims, there are a World of others; but I have wrote down these as the most known and most essential ones for the Publick Good.

Good order in the Inferior Governments is as use∣ful a part of Policy to the State as any whatever, by these Inferior Governments I mean those of the Ci∣ties, and of the several Camps. All these are settled in China; for from the Foundation of that Empire the State has thought it worth while to look after even the most inconsiderable things.

Among Persons of Quality there never happens any Dispute about taking place, because every one knows exactly what is due to his own, and to others Quality; and it was a great surprise to every body to see about six or seven years ago a Prince of the Blood, and a Colao engaged in such a sort of Dispute. The occasion of it was this; the Laws Ordain that when a Colao is about to speak to a Prince of the Blood he must bend the Knee, but Custom has laid as strong an Obligation on the Prince to take him up im∣mediately.

The Prince thought that an obliging Custom tho' constantly practised by the Royal Family on several occasions ought not to prejudice his right by Law. He did therefore give Audience to a Colao on his Knees and never made any motion to him to rise. The Minister of State in a great Confusion to see himself kept so long in so humble a Posture com∣plained of it to the Emperor, who assembled his Council forthwith. They looked into the Cere∣monial to observe what they could find that would contribute to the deciding this Novel Case, but when they could find nothing therein serviceable to that end they were more perplex'd than ever.

Finally the Council who were against Innovati∣ons, judged that the Practise ought to be continued as before; and not freeing the Colao•• from their obli∣gation of speaking to the Princes of the Blood on their Knees, they thought it requisite also that the Princes should use that Civility towards them as not to keep them in that posture long. You can't, said they to the Colao, honour the Princes too much, and you do not do well to omit any occasion where you can shew the respect you bear them. Princes, added the Emperor to him who had occasioned this Dispute, are by their own Rank set high enough above the rest of mankind, as not 〈◊〉〈◊〉 need proudly to seek to debase them lower. They can want nothing to make them honourable, but Temper and Modesty. When you are denied the Respect due to you, all the World knows you have not what you ought to have; but when you insist upon every little Mark of Respect, it will make the World begin to inquire whether you deserve it. Thus both of them were reprimanded, and that no new Laws might be made they let Custom be their Rule.

Every thing that belongs to the Princes or Manda∣rins, is punctually stated; their Pensions, their Houses, the number of their Servants, the shape and

bigness of their Sedans, and the Badges of Honour by which they are distinguished. So that when they come into Publick their Quality is presently known, and the respect which is due to them with as little trouble paid. When the Chinese governed the Em∣pire, even private Men wore their marks of distincti∣on; and there was no learned Man but his Degree and Rank might be known by the Fashion or Colour of his Garb.

The Towns have their determinate Figure; they ought all to be square as far as the Ground they are built upon will suffer it; in such sort that the Gates may be so built as to answer the four principal Quar∣ters of the World, that is the North, South, East, and West. The Houses have thorough Lights, and are esteemed ill built if their Doors do not ••e exactly parallel to one of the sides of the Town.

Towns of the several Orders have different big∣ness, the chief Towns are nine or twelve Miles round, those of the first Rank are but six, those of the second or third Orders are less in proportion. This Rule nevertheless is not so universal as to ad∣mit of no Exception. The Streets▪ are strait, gener∣ally laid out by the Line, large, well paved, yet very inconvenient; because every Person of any account goes up and down them either on Horseback or in a Chair. The Houses are low, of an equal height. The jealousie of the Husbands would not suffer that their Neighbours Houses should be higher than their own, lest thereby their Windows should over∣look their Court-Yards and Gardens.

The whole Town is divided into four parts, and those again into several smaller Divisions, each of which contain ten Houses, over every one of which subdivisions an Officer presides, who takes notice of every thing which passes in his little Ward, tells the Mandarin what Contentions happen, what extraor∣dinary

things, what Strangers come thither or go thence. The Neighbourhood is obliged to give mu∣tual assistance, and in case of an allarm to lend one another an helping hand, for if any Theft or Rob∣bery be committed in the Night, the Neighborhood must contribute toward repairing the loss. Lastly, in every Family the Father is responsible for the disor∣ders and irregularities committed either by his Chil∣dren or Servants.

The Gates of the Cities are well looked after, and even in time of Peace are shut up at the approach of night. In the day-time there are Guards to exa∣mine all who come in; if he be a Stranger, if he comes from another Province, or from a Neighbour∣ing Town, they know him by his Tone, by his Mien, or his Habit, which in every place are somewhat dif∣ferent. When they observe any thing extraordinary or suspicious, they take the Person up, or inform the Mandarin of it. So that European Missionaries, whose Aspect is infinitely different from that of the Chinese, are known as soon as seen, and those who have not the Emperors approbation find it very diffi∣cult to make a long Journey.

In certain places, as at Pekin, as soon as night comes on they tie Chains cross the Streets; the Guards go the Patrole up and down the chief Streets, and Guards and Sentinels are placed here and there: The Horse go the Rounds upon the Fortifications; and wo be to him who is found then from Home. Meetings, Masquerades and Balls, and such like Night-works are good, say the Chinese, for none but Theives and the Mob. Orderly People ought at that time either to sit up providing for their Family, or else take their rest, that they may be refreshed, and better able the next day to manage the business of the Family.

Gaming is forbidden both to the Commonalty and

Gentry. Which nevertheless hinders not the Chinese from playing, sometimes even so long as till they have lost all their Estate, their Houses, their Chil∣dren and their Wives, which they sometimes hazard upon a Card; for there is no degree of Extravagance to which the desire of Lucre and Riches will not carry a Chinese. But besides that it is a disorder which the Tartars, since they became Masters of China, have introduced amongst them, they take great heed to conceal their gaming; and by consequence the Law which forbids it always flourishes, and is able to suppress great disorders.

What I have said concerning Wives, that their Husbands may sell them, or lose them at Play; puts me in mind to give some account of the Rules which their Civil Constitution rather than their Religion have ordained concerning Marriages; those who have a mind to Marry do not, as among us, follow their own fancies in their choice of a Wife. They never see the Woman they are about to have, but take her Parents word in the case, or else they have their information from several old Women who are as it were inspectors, but who are nevertheless in fee with the Womans Friends to set her out more than she deserves, so that it is very seldom that they make a true Description, or give a just Character of her whom they go to view.

The Womans Parents give mony generally to these Emissaries to oblige them to give a favourable Character. For it is for the Parents advantage that their Daughter should be reputed handsom, witty, and genteel; because the Chinese buy their Wives, and, as in other Merchandises, they give more or less according to the good or bad properties of them.

When the Parties are agreed about the price the Contract is made, and the mony paid down. Then preparation is made on both sides for the Nuptial

Solemnites, when the day of Marriage is come they carry the Bride in a sumptuous Chair before which go Hautboys, Drums and Fifes, and after it follow her Parents and other particular Friends of her Fa∣mily. All the Portion which she brings is her mar∣riage Garments, some Cloaths, and houshold Goods which her Father presents her with. The Bride∣groom stands at his door richly attired waiting for her: he himself opens the Sedan which was closely shut, and having conducted her into a Chamber, delivers her to several Women invited thither for that purpose, who spend there the day together in feasting and sporting, while the Husband in ano∣ther Room entertains his Friends and Acquaintance.

This being the first time that the Bride and Bride∣groom see each other, and both or one very often not liking their Bargain, its very often a day of rejoycing for their Guests, but of sorrow for themselves. The Women must submit tho' they don't like, because their Parents have sold them, but the Husbands sometimes are not so complaisant, for there have been some who when they first opened the Sedan to receive the Bride, repulsed by her Shape and Aspect have shut the Chair again, and sent her and her Parents and Friends back again, willing rather to lose their Mony than enter upon so bad a Purchase.

When the Tartars in the late War took Nankin, there happened a passage which made the Chinese merry notwithstanding all their misfortunes. Among all the disorders which the Victors committed in that Province, they endeavoured to seize upon all the Women they could to make mony of them. When they took the chief City of that Province, they carry'd all the Women thither, and shut them up higgly piggly together in the Magazines with other Goods. But because there were some of all ages and degrees of Beauty, they resolved to put them into

Sacks and carry them to Market, and so sell them to any one at a venture ugly or handsome. There was the same price set upon every one, and for six∣teen or eighteen shillings take which Sack you will without opening it. After this manner the Soldiers, who were ever insolent in Prosperity, abused their Victory, and approved themselves more barbarous in the most Polite and Civil City in the World, than they had been in the Deserts of Tartary.

At the day of Sale there came Buyers enough. Some came to recover if haply they could their Wives or Children who were among those Women, others were led thither thro' hopes that good fortune and a lucky chance would put a Fortune into their Hands. In short the novelty of the thing brought a great Con∣course from the adjacent places. An ordinary Fellow who had but twelve shillings in the World, gave it and chose a Sack as did the rest, and carryed it off; when he was got out of the crowd, whether thro' curiosity or a desire to relieve the person in the Sack who com∣plained, he could not forbear opening it. In it he found an old Woman, whom age, grief, and ill treatment had made deformed to the highest degree; he was so confoundedly mad at it, that to gratifie his Passion and Rage he was going to throw the old Woman and Sack both together into the River, that the gratification of his Passion might be some com∣fort to him for the loss of his mony.

Then the good old Gentlewoman said to him. Son, your lot is not so bad as you imagine; be of good chear, you have made your Fortune: take care only of my life, I will make yours happier than ever it has been yet. These words somewhat pacified him. Wherefore he carried her into a House hardby, where she told him her Quality and her Estate. She be∣longed to a Mandarin of note in the Neighbourhood, to whom she wrote immediately. He sent her an

Equipage agreeable to her Quality, and she carried her deliverer along with her, and afterwards was so good a friend to him, that he never had reason to complain that he had lost the two Crowns which he lay'd out in purchasing her.

But to return to the Chinese Marriages, I must far∣ther tell you, that a Husband may not Divorce his Wife, excepting for Adultery, and a few other occa∣sions which seldom or never fall out; in those cases they sell them to whosoever will buy them, and buy another. Persons of Quality never do thus, but common People do frequently. If a Man has the boldness to sell his Wife without just reason, both the Buyer and Seller are severely punished, yet the Hus∣band is not obliged to take her again.

Although a Man be allowed but one Wife, he may have as many Concubines as he will; all the Chil∣dren have an equal claim to the Estate, because they are reckon'd as the Wives Children tho' they be some of the Concubines; they all call the Wife Mother, who is indeed sole Mistress of the House; the Concubines serve and honour her, and have no manner of authority or power but what they derive from her.

The Chinese think it a strange thing that the Eu∣ropeans are not thus allowed the use of Women, yet they confess it is a commendable sign of moderati∣on in them. But when we observed to them the troubles, quarrels, contentions, and jealousies which many Women must needs raise in a Family, they say nothing is without some inconvenience and disorder; but that perhaps there are more crosses in having but one, than in having many Women. The best way they own is to have none at all.

Altho' the Chinese are extremely jealous to that de∣gree that they suffer not their Wives to speak in pri∣vate even to their own Brothren, much less give them

liberty to enjoy all that freedom and publick Diver∣sion which in Europe is esteemed only Gallantry and Curiosity: nevertheless there are Husbands so very complaisant to their Wives as to let them freely com∣mit Adultery, which permission some Women make the condition of their Marriage: Those who according to such agreement follow these courses (as there is a certain sort of People who do) have no manner of power to hinder Debauchées from frequenting their Houses, and from making ill use of the easiness or unruly Passions of such Women. But such Families as these are abhorred by the Chinese, who think so ill of them, that their Children tho' never so deserving or intelligent can never obtain any degree, or be em∣ployed in any honourable Office.

Of all their Civil Institutions there is no one which costs the Chinese so much trouble as does the ordering of their time, and their Holydays. There are in the Emperors service above an hundred persons, on pur∣pose to regulate the Kalendar, which they make a∣new every year, and with a great deal of Ceremony send it up and down to the Vice Roys of each Pro∣vince. They regulate the number of Months, which is sometimes twelve, sometimes thirteen, which are Lunar months, and ought to agree with the Suns course. In these Almanacks the Equinoxes, Solstices, and the Suns entry into each Sign is set down: The Eclipses of the Sun or Moon are there, and the time when visible at Pekin or any of the Principal Cities. The Planets courses, their places in the Ecliptick, their Oppositions, Conjunctions, and Propinquity to any Stars are described, and indeed every thing else is well calculated, which Astronomy has that is curious or excellent. They mix with this divers points of judicial Astrology, which Ignorance or Superstiti∣on have invented, concerning happy or unhappy days, times proper for Marriage, Building, or undertaking

Journies. These prejudices generally guide the Peo∣ple; but the Emperor, and all other Men of Sence are wiser than to mind such trifles.

Altho' there be no publick Clocks as in Europe, the day is nevertheless divided into four and twenty parts which have all their particular Names, and be∣gin from midnight. They tell me that antiently they divided their day into twelve parts, each of which were subdivided into eight; which made the natural day consist of fourscore and sixteen, which were exactly distinguished in their Calculations. But their Sundials (and they have very antient ones) were divided into four general divisions, each of which contained four and twenty little subdivisions, which added to the four great divisions divided the whole Circle into an hundred parts.

This sort of Dialling seems very irregular, nor can I see for what use it was intended. Since they have received the new Kalendar from the Missionaries, they have regulated their Dials by hours, and reckon their time almost as we do; only we must take no∣tice that instead of two hours they reckon but one, so that their natural day consists of but twelve hours, the names of which diversly combined with ten o∣ther terms which they have invented, make a Revo∣lution of sixty, which serves them instead of a Cycle to mark their different years. I dare not trouble you, My Lord, with particular enumerations which would be tedious, and are in foregoing Relations suf∣ficiently explained.

As for the People, they are not very nice herein; they content themselves with knowing the time of the Suns rising and setting, and Noon. In the night they make use of Bells and Drums which are very often sounded, and serve to distinguish the night into five Watches.

The Current Coin is very odd. They have round Copper pieces with a hole in the middle, that they may be strung, they are full of Characters; the metal is neither pure nor well hammered; and altho' they are thick, one may break them with ones Fingers if one strive; ten of these make a peny, ten of which are the tenth part of the Chinese Crown, called by the Portuguese, in the Indies, Taël, and by themselves Leam, which Crown amounts to six shillings two pence halfpeny, and 2/7 3/3 of a farthing.

This Crown piece is not coined with any stamp or image on it as our mony in Europe is; the Chinese Sil∣ver mony is not made in any determinate regular form, they take for mony any irregular pieces or bits of Silver by weight, which if they do not believe to be good Silver they may cut asunder. This they pra∣ctice to prevent false and counterfeit mony, and they are so expert in guessing at the goodness and value of any piece of Silver by looking on it only, that they are seldom mistaken, especially if it be melted after the manner practised there.

They know the goodness of it three ways; by the colour, by several little holes which are made in it by the melting pot, and by divers small Circles which the Air makes on the surface of the metal when it cools after melting. If the colour be white, the holes small and deep, if the Circles be many, and those close, and very fine, especially toward the center of the piece, then the Silver is pure: but the more it differs from these three qualities so much the more Alloy it has.

To explain my self better, I must tell you, they divide their Silver with respect to its purity into a hundred sorts, as we do Gold into four and twenty, called Carats; The Silver which is current in Trade is all the sorts between the fourscorth and the hun∣dreth sort or degree of purity. If it be of a baser

Alloy they will not take it, but punish those who of∣fer it. They take our mony as Silver of the four∣score and fifteenth sort, tho' those who understand Silver well, judge it to be but of the fourscore and third sort at most. So that in an hundred Ounces of our Silver there are seven of Alloy, or, which is all one, an hundred Ounces of it is worth but ninety three of fine Silver.

As for Gold, it never passes in China for mony no more than Jewels do; they buy it as they do other Goods or Merchandise, and the Europeans make a good Market of it; because in China a pound of Gold bears but the same proportion to a pound of Silver as one does to ten, whereas among us it is as one to fifteen, so that the Merchant gets by it ge∣nerally a third part.

Since almost every thing is there sold by weight, amongst several sort of Scales, they make use of a small portable Balance, kept in a small varnished case which is very light and useful; they are something like the Roman balance, consisting of a small dish, an arm, and a weight that slides up and down that arm, which is made of Ivory or Ebony, in bigness, length, and shape like a Pen; it is divided into three small parts on three different surfaces, it hangs by silken threads at one of the ends in three different points, that it may the better weigh weights of eve∣ry sort. They weigh very nicely and exactly; for in those whose arm is of any considerable length, the thousandth part of a Crown will sensibly turn the Scale.

There are two sorts of those Scales, one more a∣greeable to the antient Balances, which are used in Courts of Justice; the beam of this is so divided as exactly to agree with the weight of the French mony, since it hath been encreased by a sixth part in weight, so that every division of the beam weighs the weight

of a Sou or Peny; so that seventy two Chinese Sous or Penys weigh exactly a French Crown, or an ounce English. But the common Balance, which is most used in China, is somewhat different from this; for a French Crown will weigh seventy three divisions of this beam; this I thought my self obliged to take notice of, that we may the better understand what the Relations hitherto have so much differed about.

The Chinese divide their pound weight as we do into sixteen ounces, each ounce into ten parts called Tçien; each of these again into ten peny weights, and each of these again into ten grains. There are a great many other divisions, which decrease in the same proportion that 1 has to 10, which divisions our Language has no names for. Altho' these smaller divisions come almost to nothing when single in the Scale, yet in great Traffick they reckon them, where the multiplication of them arises to a considerable sum. In short if we suppose that our Crown should weigh three drachms, or one and twenty peny weight and eight grains, then the Chinese pound will contain 19 ounces, 3 drachms, 2 peny weights, 13 grains 6/7 7/3. And on the contrary our pound will contain 13 ounces Chinese, 1 Tçien, and 4 peny weights, understanding these two last weights as they are explained above.

As to the common measures in use in this Empire, they have by diverse persons been represented in different manners; because of those who have wrote upon this Subject, some have had recourse to the mea∣sures of one Province, others to those of another. I have examined all of them carefully, and do think that Father Verbiests Measures, which they use in the Mathematical Court, are the exactest. The Chinese Foot is very little different from ours. Not but that ours is somewhat longer almost 1/100; but this difference is nothing wi••h the Chinese, who do not stand so nicely

and strictly to their measure as we do, which the People have to measure with, and not to contend and quarrel by.

The Civil Government of the Chinese does not on∣ly preside over the Towns, but extends also over the Highways, which they make handsome and easily passable. The passages for their Water are in several places fenced in with Stone Walls for the convenience of travelling, over which there are a great number of Bridges, which unite the Towns and the Fields together. Canals are also cut for the water to pass thro' all the Towns of the Southern Provinces, to make their Ditches more secure, and the Towns more pleasant. In low and marshy grounds, they throw up prodigious long Banks which keep their Roads in those parts good; to perform which they stick at no cost, cutting a passage even thro' Moun∣tains when they stand in their way.

The Road from Signanfou to Hamtchoum is one of the strangest pieces of work in the world. They say, for I my self have never yet seen it, that upon the side of some Mountains which are perpendicular and have no shelving they have fixed large beams in∣to them, upon the which beams they have made a sort of Balcony without rails, which reaches thro' several Mountains in that fashion; those who are not used to these sort of Galeries, travel over them in a great deal of pain, afraid of some ill accident or other. But the People of the place are very hazardous; they have Mules used to these sort of Roads, which travel with as little fear or concern over these steep and hideous precipices as they could do in the best or plainest Heath. I have in other places exposed my self very much by following too rashly my Guides.

One can't imagin what care they take to make the common Roads convenient for passage. They are fourscore foot broad or very near it; the Soil of

them is light and soon dry when it has left off raining. In some Provinces there are on the right and left hand Causeways for the foot Passengers, which are on both sides supported by long rows of Trees, and oftimes tarrassed with a Wall of eight or ten foot high on each side, to keep Passengers out of the fields. Nevertheless these Walls have breaks, where Roads cross one the other, and they all terminate at some great Town.

There are several wooden Machines made like Triumphal Arches set up in the Roads about a Mile and a half distant from each other, about thirty foot high, which have three doors, over which is wrote upon a large Frize in Characters so large as may be read at almost half a quarter of a Mile distance, how far it is from the Town you left, and how far to the Town you are going to. So that you have no need of Guides here, for you may by these directions see what place the Road leads to, and from whence you came, how far you have already gone, and how far you have yet to go.

The great care which they have taken to lay out all these distances by the Line, makes the account which these inscriptions give to be pretty sure; yet they are not equal, because the Miles in some Pro∣vinces are longer than in others. It has happened likewise that some of these Arches being ruined and consumed by decay and time, have not been set up exactly in the same place; but generally speaking they serve for a good measure of the Highways, be∣sides that in several places they are no small Orna∣ment.

On one side of these Ways about the same distance are fixt little Towers made of earth cast up, on which they set up the Emperors Standard; near it is a Lodge for Soldiers or Country Militia. These are made use of in time of Rebellion, or indeed at any other

time, to carry any Express if occasion be, or to hand Letters from one to another; but especially they take care to stop Highway men and Robbers.

Every Man who goes by armed is obliged to give an account whence he came, whither he is going, and upon what business, and must shew his Pass. Be∣side these Guards upon case of an allarm give a help∣ing hand to Travellers, and stop all those who are suspected or accused of Robbery. Among the mighty number of Inhabitants which are in China a great part of which scarce know how to get a Subsistance, a body would imagine that abundance must needs turn Thieves; yet one may travel there with as great safety as here. I have travelled there six thousand Miles up and down thro' almost all the Provinces, and was never but once in Danger of being robbed. Four strange Horsemen followed me for a whole day together, but the Roads were so full of Travellers up and down that they could never get the coast clear for a quarter of an hour together, and so fell short of their aim.

Their Posts are as well regulated as ours in Europe are; at the Emperors sole charge, who for that End maintains a great number of Horse. The Couriers go from Pekin for the Capital Cities; the Vice-Roys of which as soon as they have received the Dispatches from Court, send them forthwith by other Couriers to the Towns of the first Rank: from whence they are by these Governours conveyed to those of the second Rank under their Jurisdiction; and from thence they are transmitted to the Towns of the third Rank. It is true these Posts were not established for the conveyance of private Letters, yet the Postma∣sters for a little mony undertake to carry Letters for private Men, as they always do for the Missionaries, who find it as sure a way as that used in Europe, and much less chargeable.

As it is a matter of importance that the Emperors order•• be quickly transmitted, so it is a great part of the Mandarins Care to see that the Roads be good; and the Emperor to keep them the more strictly to this, spreads a report that he intends shortly to Visit this or that Province. The Governours of those Provinces spare no charge or pains to repair those Roads, because it not only concerns their Fortunes, but sometimes their Life, if this care be omitted.

As I once passed just by a Village of the third Rank, in the Province of Chensi, they told me that the Governour had just hanged himself thro' despair lest he should not have time enough to repair a Road thro' which the Emperor was to pass to the Capital Town. The Emperor nevertheless never went the Journey, so that the Mandarin might have saved his life by a little patience. But yet all the care which the Chinese can use, will never prevent a mighty in∣convenience which happens to those who travel in their Roads.

The Soil of China is mighty light, and very much beaten by the vast multitudes who travel, some on foot, some on Camels, others in Litters, and again others in Charriots, so that the Roads are perfectly ground into very fine powder; when this is raised by Travellers, and carried about by the winds, it is enough to blind all Passengers if they have not Masks or Veils on them. Thro' these clouds you must con∣tinually make your way, and suck them in instead of Air, during whole Journeys together. When the weather is hot, and the wind in ones Face, scarce any one except a Native can withstand it, I have sometimes been forced to desist from my Journey and come back again.

But of all their wholesome Institutions there is no∣thing which contributes so much to the keeping up Peace and Order, as does their method of Levying

the Emperors Revenue. They are not troubled in China with such swarms of Officers and Commissio∣ners as we are. All the Estates there are measured, and all the Families Registred; and whatsoever the Emperor is to have by Excise on Goods, or Tax up∣on Persons, is publickly known, every body brings in what is due from him, to the Mandarins or Go∣vernors of the Towns of the third Rank, for there is no particular Receiver appointed. Those who neglect to bring in their Dues, do not lose their Estates by Confiscation, which would be to punish the Innocent of that Family with the Guilty; but the Persons so offending suffer imprisonment, and undergo the Bastinadoe 'till they have made satisfa∣ction.

These Mandarins of the lower Rank, give in an account of what they receive to a general Officer of the Province, who accounts with the Court of Peki•• which looks after the publick Exchequer. A great part of the Revenue is disbursed up and down the Pro∣vinces in Pensions, Salaries, Soldiers Pay, publick buildings: what is over is carried to Pekin, to main∣tain the Emperors Court, and other expenses in that Town, where the Emperor keeps in pay above an hundred and sixty thousand regular Troops, to whom as well as to the Mandarins, is given out every day Meat, Fish, Rice, Pease, and Straw, according to every ones Rank, besides their constant Pay, which they regularly receive.

That which comes from the Southern Provinces, is alone sufficient to answer this expence, this they bring by water in the Emperors Vessels: yet they are so jealous least the Revenue should at any time fall short of the disbursements, that in Pekin there are Magazines of Rice before hand sufficient for three years. Which will keep a great while if it be well fanned and mixed, and altho' it looks not so well,

nor tasts so pleasantly as new Rice, yet it is much more wholesome and nourishing.

This numerous Army about the Emperor, well looked after, duely payed, and exactly disciplined, one would think should awe all Asia, yet their idle∣ness, and the small use they ever have occasion to make of their Weapons, does contribute to weaken them as much as their natural Effeminacy. The Western Tartars do not value their numbers a straw, and frequently say in derision of them, that the neigh∣ing of a Tartary Horse is enough to rout all the Chi∣nese Cavalry.

Yet they take all possible care to have good Sol∣diers, for they take no Officers into the Guards, 'till they have made trial of their stoutness, skill, and dexterity in Military Affairs. They are regularly ex∣amined, so that as learned Men have their Doctors to examine them, so these have also their Professors.

These Officers do regularly Exercise their Com∣panies, they form them into Squadrons, march them, teach them to divide their Files to march thro' nar∣row passages, shew them to give the onset, to rally at the sound of the Cornet or Trumpet; besides they are very dexterous in managing their Bow, or hand∣ling their Scymitar: yet soon broke, and by the least thing in the world put into disorder. The occasion of this I apprehend to be, because in the Education of their Youth they never instil into them Principles of Honour and Bravery, as we do as soon as ever they are big enough to know what Weapons are. The Chinese are always talking to their Children of Gra∣vity, Policy, Law, and Government; they always set Books and Letters in their view, but never a Sword into their Hands. So that having spent their youth∣ful days behind the Counter, or at the Bar, they know no other courage but that of defending ob∣stinately an ill Cause, and are listed into the Soldiery

on no other consideration but that they hope there will be no occasion for fighting. The Chinese Policy hinders hereby a great many Domestick Feuds and Disturbances; but in the same time it does expose its Subjects hereby to the Insults of Foreigners, which is ten times worse.

Thus, my Lord, I have set before you a general Scheme of the Government of China, of which People have spoke such wonders, and which is in∣deed admirable for its antiquity, for the wisdom of its Maxims, for the plainness and uniformity of its Laws, for that exemplary Virtue which it has produced in a long Succession of Emperors, for that regularity and order which it has kept the People in, in despight of Civil or Foreign Wars; which notwithstanding, like the rest of the things of this world, is subject to a great many inconveniences; to Rebellions which have depopulated whole Provinces, to the injustice of some Princes who have abused their power, to the Avarice of Mandarins who have often oppressed the People, to Invasions from abroad, and Treachery from home, to such a number of Changes, as would have unhinged the very Government and Laws, if a more Politick People than are the Tartars, were near enough the Empire to introduce their own method of Government.

It would, my Lord, be a piece of flattery to my self, to imagine that I have by this tedious account added any thing to that immense store of Knowledge which you have drawn from the best Springs of An∣tiquity, from the Conversation of the most ingenious of the Moderns, from the management of the most momentous Affairs, or (which is a greater Fountain of Understanding) from your own natural Wit and Ingenuity, which has made you (if I may use the Expression) a Native of all Countries, and a Philo∣sopher of all Ages.

But I am sure you will be glad to see that the truest Maxims of good Policy are not altogether strangers in the East; and that if China do not form so great Ministers as you are, it forms great enough to un∣derstand Your worth, and to follow your steps, and improve themselves from the Copy you set them, if they could but know you. I am in the most pro∣found manner,

My Lord,

Your Eminence's most obedient and most humble Servant•• L. J.

To my Lord Cardinal de Bouïllon. Concerning the Antient and Modern Religion of China.

My Lord,

I Do not at all wonder that your Highness is pleased to hear Relations of China. It belongs only to great Princes to be thoroughly ac∣quainted with all that concerns the several Kingdoms of the World, and to make a true judg∣ment of the Power and Grandeur of Empires. God who has sent such Men into the World to Govern it, has given them a more than ordinary ability and knowledge to perform it. So that, my Lord, if I take upon me the liberty to acquaint your Lordship with what repeated Voyages for the space of several years have given me oportunity to know in this affair, it is not so much to instruct you in it, as to beg your Highnesses judgment of it.

I may say this still with more truth when I have the honour to write to you of Religion. This is more particularly your concern; and I may say that if your Quality, your Ingenuity, and your incom∣parable Learning have made you above all Men our Judge; your Eminent Dignity in the Church obliges us, in Sacred concerns to hear and consult your High∣ness as our Oracle.

'Tis on this prospect, my Lord, that I now pre∣sent to you these Memoirs with some Reflections which the Customs of the Chinese, and the reading of their Books have suggested to me concerning their Religion, being of this mind, that after so many dif∣ferent Opinions and long Disputes which have for a whole Age divided the most learned Missionaries, there is no better way of coming to decision, than to obtain your Highnesses judgment therein.

Religion has always had a great share in establish∣ing the greatest Kingdoms, which could never sup∣port themselves, were not the Peoples Minds and Hearts tied together by the outward wo••ship of some Deity; for People are naturally Superstitious, and rather follow the guidance of Faith than Reason. It was therefore for this reason that the antient Law∣givers, always made use of the knowledge of the true God, or of the false Maxims of Idolatry, to bring the barbarous Nations under the Yoak of their Go∣vernment.

China, happier in its Foundation than any other Nation under the Sun, drew in the chief of the holy Maxims of their antient Religion from the Fountain Head. The Children of Noah, who were scattered all over the Eastern parts of Asia, and in all proba∣bility founded this Empire, being themselves in the time of the Deluge witnesses of the Omnipotence of their Creator, transmitted the Knowledge of him, and instilled the fear of him into all their descen∣dants; the footsteps which we find in their Histories, will not let us doubt the truth of this.

Fobi, the first Emperor of China, carefully bred up seven sorts of Creatures, which he used to Sacri∣fice to the Supreme Spirit of Heaven and Earth. For this reason some called him Paobi, that is oblation; a name which the greatest Saints of the Old or New Testament would have been proud to have, and

which was reserved for him alone, who made him∣self an Oblation both for Saints and Sinners.

Hoamti, the third Emperor, built a Temple to the Sovereign Lord of Heaven; and altho' Iudea had the honour of Consecrating to him one more rich and magnificent, hallowed even by the presence of our Creator, and the prayers of our Redeemer; it is no small glory to China, to have sacrificed to their Creator in the most antient Temple of the World.

Tçouen hio, the fifth Emperor, thought afterwards that one place was too narrow to contain the Services paid to the Lord of the Universe. He therefore in∣stituted Priests or Ecclesiastical Mandarins in several Provinces to preside over the Sacrifices. He gave them strict command to observe that Divine Service was performed with all humility and respect, and that all the Religious Ceremonies were strictly observed.

Tiho, his Successor, took as much care of Religi∣on as he had done. Histories relate that the Em∣press his Wife, being barren, begged Children of God during theSacrifice with such fervour and earnest∣ness, that she conceived in few days, and sometime after was brought to bed of a Son who was famous, for that forty Emperors successively reigned of his Family.

Yao and Chan, the two Princes who succeeded him, are so famous for their Piety, and for the Wis∣dom of their Governments, that it is very likely that Religion was still more flourishing during their Reigns.

It is also very probable that the three succeeding Families did preserve the knowledge of God, for a∣bout two thousand years, during the Reign of four∣score Emperors; since the learnedest among the Chinese maintain that before the Superstitions intro∣duced with the God To into China, there were no Idols or Statues seen there. This is certain that during

all that space of time, the observation of the Emperor Yao's Maximes was recommended to the Princes, of which the most essential and principal was con∣cerning the Worship of the Sovereign Lord of the World; and altho' some Emperors have been so wicked as to reject them so far as even to threaten Heaven itself, and foolishly challenge it to fight, they have been nevertheless looked upon as Monsters; and other Emperors about that time have discovered by their actions a good sense of Religion.

Vou-vam, the first of the third Line, did himself according to antient Custom offer Sacrifices, and his Brother who bore him a passionate love, and thought his life still necessary for the good of the Kingdom, seeing him one day in danger of dying, prostrated himself before the Divine Majesty to beg his reco∣very. It is you, O Lord, said he, who have given him to his People; he is our Father, he is our Master. If we fall into any disorder, who can set us to rights again so well as he? And if we follow exactly what thou hast inspired him to teach us, why punishest thou us by taking him? As for me, O Lord, continued the good Prince, I can be but little serviceable in this World; if you de∣sire the death of a Prince, I offer up my Life with all my heart for a Sacrifice, if you will be pleased to spare my Master, my King, and my Brother. The History says his Prayer was heard, for he dyed as soon as he had put up this Petition. An example which de∣monstrates that not only the tenour of Religion was preserved among those People, but farther that they followed the dictates of the purest Charity, which is the very quintessence and perfection of Religion.

But Tchim-vam, his Son and Successor, gave such bright marks of his Piety, toward the end of his life, that it leaves us no room to doubt of the truth of what I have advanced. You shall hear what the an∣tient

Chinese Books say of him. This Prince, say they, who had always regulated his behaviour, ac∣cording the Ordinances of the Supreme Governour of Heaven, fell dangerously ill in the fiftieth year of his Age, and thirty seventh of his Reign. When he knew the danger he was in, he called together the principal Officers of his Court, with a design to no∣minate his Successor, and that he might omit no∣thing which was usually performed on such occasions, he arose from his Throne where he had ordered his Servants to set him: He made them wash his Hands and Face, Cloath him with his Imperial Habits, and put his Crown on his Head; and then leaning on a Table of precious stone, he spake to the Company in this manner.

My sickness is every day worse and worse, for thus has Heaven ordained, I fear Death will seize upon me: and therefore thought my self obliged to acquaint you with my last Will. You know how great the Reputation of my Father and Grandfather was, and how bright the Examples of Virtue, which they set the Empire, did appear. I was very un∣worthy to fill the place in which these great Men sate; notwithstanding I did succeed them; I do ne∣vertheless acknowledge my ignorance and unfit∣ness.

It is for this reason perhaps that Heaven has shorten'd the days of my Reign. I ought in this as well as in all other things to acquiesce; for you have all seen that I have hitherto received its Orders with an humble fear, and a profound respect. I have endeavoured to follow them, without ever de∣viating from them the least in the World, I have also all my life time had in my Heart my Ancestors instructions touching my Duty to Heaven, and to my People. On these two Heads I cannot accuse my self of any fault, and if my life has had any

Reputation, it is all owing to that teachableness, which has brought down upon me the blessings of the Sovereign Master of the World.

It is on your account that I speak this (addressing himself to his eldest Son) it is on your account, O my Son, be you the Inheritor of your Ancestors Virtue, rather than of my Power and Crown. I make you a King, 'tis all that you can have of me; be a wise, vertuous and unblameable Prince, this I command you, and the whole Empire expects from you.

Under the Reigns of this Prince and his Son * 1.2 it was that Peace, Honesty, and Justice reigned in China, so that they oftimes sent their Prisoners to dig or plough the Grounds, or get in the Corn, without thinking that the fear of punishment would make them run a∣way. After Harvest they came again to receive that punishment of their faults, which the Mandarins had appointed.

Lastly, If we examine well the History of China, we shall still find that for three hundred years after, that is to say down to the times of the Emperor Yeou-vam, who reigned eight hundred years before Christ, Idolatry had not corrupted this People. So that they have preserved the knowledge of the true God for near two thousand years, and did honour their Maker in such a manner as may serve both for an Example and Instruction to Christians them∣selves.

They had all along a strict care to breed up Beasts for Sacrifices, and to maintain Priests to offer them up; besides that the internal Worship of the mind was prescribed, they did oblige themselves to a nice observation of even the smallest Ceremonies which might in any ways be serviceable to the Peoples Edi∣fication; The Empresses did themselves breed up

Silkworms, and with their own Hands worked co∣verings for the Altars, and Habits for the Priests. The Emperors have oftimes Tilled the Ground which produced the Corn or Wine destined for Sacred uses. Again, the Priests never dared to offer Sacrifices be∣fore the People, unless prepared for it by an absti∣stinence of three or seven days from Conjugal enjoy∣ments. They have had their solemn Fastdays, and days of Prayer in Publick, especially when the Em∣pire laboured under any publick Calamity, either by Barrenness, by Floods, by Earth quakes, or Wars from abroad.

With this outward Worship it is that the Emperors prepare themselves for Wars; for taking upon them∣selves the Government, or resisting the Provinces; and that Heaven may favour their Enterprises with success, they inquire of their Subjects of their own Faults that they may amend them, beliving that all publick Calamities are occasioned thro' their ill Go∣vernment. We meet with a signal instance of this in History, which I cannot forbear reciting.

An universal barrenness having continued over all the Provinces for seven years together, (which time seems not far distant from the seven years of barren∣ness of which the Scripture speaks, and perhaps this thing a little looked into may serve to amend or con∣firm our Chronology * 1.3) the People were reduced to extreme want; and when Prayers, Fasts, and o∣ther acts of Humiliation were used without success, the Emperor not knowing any means proper to be used to gain relief from this publick misfortune, after having offered to God several Sacrifices to appease his indignation, he resolved at last to offer up him∣self for a Sacrifice;

For this purpose he called together the chief Per∣sons of his Kingdom, in the presence of them all dismantled himself of his Royal Apparel, and cloathed himself meanly. In this Habit, with his Head and Feet bare, in the same fashion that a C••i∣minal appears before a Judge, he marched attended by his whole Court, to a Mountain a good distance from the Town. When, prostrating himself before the Divine Majesty, to whom he paid his Adorations nine times, he spake in these words: O Lord, you know the miseries to which we are reduced. It is my sins which have brought them upon my People, I come bi∣ther to own and acknowledge it in the presence of Heaven and Earth. That I may the better amend my faults, give me leave, O Lord of all the World, to ask what Action of mine has more particularly given you offence. Is it the splendor of my Palace? I will take care to re∣trench what is superfluous? Perhaps the profuseness of my Table or the delicacy and Voluptuousness of it have brought this scarcity: hereafter nothing shall be seen there but thristiness and temperance. The Laws permit to me the use of Concubines; but perhaps you dislike that I have too many. I am ready to lessen the number. And if all this be not suffici••nt to appease your just indignation, and you must have an Oblation; behold one, O Lord, I am heartily willing to dye, if thou wilt spare this good People: Let Rain come from Heaven on their Fields to relieve their necessities, and thunder on my Head to satisfie your Iustice.

The Princes Piety pierced the Clouds, for the Air was presently overcast, and an universal Rain imme∣diately fell, which did in due season bring forth a fruitful Harvest. When Idolaters seem scandalised at the Death of IESUS CHRIST, we use the Example of this Prince to justifie our Faith. You not only approve of this Action, say we to them, in which one of your Emperors disrobed himself of all that was

magnificent, and offered himself as a Sacrifice for his Subjects; but you admire it, and recommend it to Posterity as a fit Pattern for all the Princes of the World: how then can you dislike that the excessive love and kindness, which made IESUS CHRIST offer himself an Oblation and Sacrifice for all Men; and despoil himself of the brightness of his Majesty to invest us one day with his Glory and Divinity?

These footsteps of the true Religion which we find in China for so many Ages together, carry us natural∣ly to make a reflection which will justifie the Provi∣dence of the Almighty in the Government of the World▪ People are sometimes amazed that China and the Indies have been overshadowed by the clouds and darkness of Idolatry, almost ever since the birth of our Saviour, while Greece a great part of Africk, and almost all Europe have enjoyed the clear light of Faith; but they never consider that China for two thousand years had the knowledge of the true God, and have practised the most pure Morality, while Europe and almost all the World wallowed in Error and Corruption.

God, in the distribution of his gifts, is not an un∣just respecter of Persons; yet he has laid out his times, to let his Grace shine forth in due season, which like the Sun rises and sets in different parts of the World, according as People make a good or bad use of it.

I do not know whither I may make bold to add, that as the S••n, which by its constant motion hides itself to some to shew itself to others, has notwith∣standing at the years end distributed to every Coun∣try its equal Portion of light and warmth; so God by the secret and hidden course of his Grace and Spirit which have been communicated to the World, hath equally divided them to all People in the World, tho' in different manners and at different times. How∣ever

it be that God has made his wise distribution of Grace, I am sure of all Nations China has the least reason to complain, since no one has received a larger Portion than she.

The knowledge of the true God, which lasted many Ages after the Reign of Cam vam, and in all probability along while after the time of Confucius, was not always supported in the same purity. Their minds were possessed by Idolatry, and their manners be∣came so corrupt, that the true Faith being but the occasion of greater ill, was by little and little taken away from them by the just judgment of God. A∣mong all the Superstitions which followed hereupon•• there were two sorts which were principally esta∣blished, and do between them at this present com∣prehend almost all the Empire.

Li-Laokun gave rise to the first of these. He was a Philosopher who lived before Confucius; his birth was prodigious if you believe what his Followers say of it; for his Mother carried him more than fou••score years in her Flanks, from whence a little before her death he sprang out of her right side which opened itself. This Monster, to the sorrow of his Country, survived his Mother, and by his pernicious Doctrine in a short time grew famous: nevertheless he wrote several useful Books; of Virtue, of the good of a∣voiding Honour, of the contempt of Riches, of that incomparable retiredness of mind, which sepa∣rates us from the World the better to know our∣selves. He often repeated the following Sentence, which he said was the foundation of true Wis∣dom. Eternal reason produced one, one produced two, two produced three, and three produced all things: which seems to shew as if he had some knowledge of the Trinity.

But he taught that God was Corporeal, and that he governed other Deities as a King governs his Sub∣jects. He applied himself mightily to Chymistry, of which some pretend he was the inventor. He beat his Brains likewise about the Philosophers Stone, and did at length fancy, that by a certain sort of Drink, one might be immortal. To obtain which his Fol∣lowers practice Magick, which Diabolical Art in a short time was the only thing studied by the Gentry. Every body studied it in hopes to avoid death; and the Women thro' natural Curiosity, as well as desire to prolong their life applied themselves to it, where∣in they exercise all sorts of Extravagancies, and give themselves up to all sorts of Impieties.

Those who have made this their professed business, are called Tien se, that is, Heavenly Doctors; they have Houses given them to live together in Socie∣ty, they erect in divers parts Temples to Laokun their Master; King and People honour him with Divine Worship; and altho' they have Examples e∣nough to have undeceived them from these errors, yet they vehemently pursue immortality, by his Pre∣cepts who could never gain it himself.

Time, which strengthens and confirms what is ill, did at length gain these false Doctors such a Reputa∣tion as made them almost innumerable. The Co∣venants which they make with the Devil, the Lots which they cast, their Magical wonders whither true or only seeming, make them dreaded and admired of the common Herd; and whencesoever it comes to pass, there is no body who does not give some credit to their Maxims, or does not hope to avoid Death by their means.

One of these Doctors * 1.4 got himself so great a Reputation that the Emperor gave him the name Cham▪ti; which is the name by which they call God himself, and signi∣fies

Supreme Emperor. This piece of Impiety gave the killing blow to the antient Religion; for 'till then the Chinese as much Idolaters as they were did always make a distinction between the Cham ti, and the other Gods. But by a just judgment from God the Family of that Prince was extinct, and the Empire which had hitherto observed its own Rules of Govern∣ment, was the first time forced to submit to those of the Western Tartars. This a famous Colao * 1.5 who printed a Book could not but acknowledge. In this time, says he, the Emperor Hoei▪tçoum did against all manner of reason give the attributes of the Supreme God to a Man. This most powerful and adorable God above all the Spirits in Heaven, was sensible of the wrong done him; for he punished severely the wicked∣ness of this Prince, and utterly rooted out his Family.

The second Sect which is prevalent in China, and is more dangerous and more universally spread than the former, adore an Idol which they call Fo or Foë as the only God of the World. This Idol was brought from the Indies two and thirty years after the Death of IESUS CHRIST. This Poyson be∣gan at Court, but spread its infection thro' all the Provinces, and corrupted every Town: so that this great body of Men already spoiled by Magick and Impiety, was immediately infected with Idolatry, and became a monstrous receptacle for all sorts of Errors. Fables, Superstitions, Transmigration of Souls, Idolatry and Atheism divided them, and got so strong a Mastery over them, that even at this pre∣sent, there is no so great impediment to the progress of Christianity as is th •• ridiculous and impious Doctrine••

No body can well tell where this Idol Fo, of whom I speak, was born; (I call him an Idol and not a Man, because some think it was an Apparition from Hell) those who with more likelihood say he was a

Man, make him horn above a thousand years be∣fore JESUS CHRIST, in a Kingdom of the Indies near the Line, perhaps a little above Bengala. They say he was a Kings Son. He was at first cal∣led Che-Kia; but at thirty years of Age he took the name of Fo. His Mother who brought him into the World thro' her right side, died in Childbirth: she had a fancy in her Dream that she swallowed an Elephant, and for this reason it is that the Indian Kings pay such honour to white Elephants: for the loss of which, or gaining some others they often make bitter Wars.

When this Monster was first born he had strength enough to stand alone, and he made seven steps, and pointed with one Hand to Heaven, and the other to the Earth. He did also speak, but in such a manner as shewed what Spirit he was possess'd withal. In Heaven or on the Earth, says he, I am the only person who deserve to be honoured. At seventeen he mar∣ried, and had a Son, which he forsook as he did all the rest of the World, to retire into a Solitude with three or four Indian Philosophers, whom he took a∣long with him to teach. But at thirty he was on a suddain possessed, and as it were sulfilled with the Di∣vinity, who gave him an universal knowledge of all things. From that time he became a God, and began by a vast number of seeming Miracles, to gain the Peoples admiration. The number of his Disciples is very great, and it is by their means that all the Indies have been poysoned with his per∣nicious Doctrine. Those of Siam call them Tala∣poins, the Tartars call them Lamas or Lama-sem, the Iaponers Bonzes, and the Chinese Hocham.

But this Chimerical God found at last that he w••s a Man as well as others. He died at 79 yea••s of Age; and to give the finishing stroke to his Impiety, he en∣de••vou••ed to persuade his Followers to Atheism at his

Death, as he had persuaded them to Idolatry in h••s Life time. Then he declared to his Followers that all which he had hither told them was enigmatical; and that they would be mistaken, if they thought there was any other first Principle of things beside nothing; It was, said he, from this nothing that all things sprang, and it is into this nothing that all things must return. This is the Abyss where all our hopes must end.

Since this Impostor confessed that he had abused the World in his life, it is but reasonable that he should not be believed at his death. Yet as Impiety has al∣ways more Champions than Virtue, there were a∣mong the Bonzes a particular Sect of Atheists, form∣ed from the last words of their Master. The rest who found it troublesome to part with their former prejudices, kept close to their first Errors. A third sort endeavoured to reconcile these Parties together, by compiling a body of Doctrine, in which there is a twofold Law, an interior and an exterior. One ought to prepare the mind for the reception of the other. It is, say they, the mould which supports the materials 'till the Arch be made, and is then taken away as useless.

Thus the Devil making use of Mens Folly and Malice for their destruction, endeavours to erase out of the minds of some those excellent ideas of God which are so deeply ingraved there, and ••o imprint in the minds of others the Worship of false Gods under the shapes of a multitude of different Crea∣tures, for they did not stop at the Worship of this Idol. The Ape, the Elephant, the Dragon have been wor∣shipped in several places, under pretence perhaps that the God Fo had successively been transmigrated into these Creatures. China the most superstitious of all Nations, increased the Number of her Idols, and one may now see all sorts of them in the Temples, which serve to abuse the folly of this People.

It is true they sometimes do not pay to these Gods all that respect which seems due to their Quality. For it often happens that if the People after worshipping them a great while do not obtain what they desire, they turn them off, and look upon them as impotent Gods; others use them in the most reproachful man∣ner: some load them with hard names, others with hard blows. How now, Dog of a Spirit, say they to them sometimes, we give you a lodging in a magni∣ficent Temple, we guild you handsomely, feed you well, and often offer Incense to you, and after all this care which we take of you, you are so ungrate∣ful as to refuse what we ask of you.

Then they tye him with Cords, pluck him down, and drag him along the Streets thro' all the Mud and Dunghils, to punish him for the expence of Perfume which they have offered up to him for nothing. If in the mean time it happens that they obtain what they did desire, then they take the Idol and with a great deal of Ceremony carry him back and place him in his Nich again, after they have washed and cleansed him: They fall down to him, and make ex∣cuses for what they have done. In truth, say they, we was a little too hasty, as well as you was some∣what too long in your grant; why should you bring this beating on your self? Were it not better to have granted our Petition of your own free will, rather than be forced to do it? But what is done can't be now undone, let us not therefore think of it any more, if you will forget what is passed we will guild you over again.

A few years ago there happened a passage at Nan∣kin, which does very well discover what an Opinion the Chinese have of their Gods. A Man whose only D••ughter was very ill, tryed all the Physicians but without effect, he thought it therefore his best way to betake himself to the assistance of his Gods. Prayers,

Offerings, Alms, Sacrifices, and all other means were used to obtain relief. The Bonzes who were greased in the Fist promised that an Idol whose power they mightily boas••ed should grant her recovery. For all this the Woman dyed, the Father out of measure grieved resolved to revenge himself, and to bring a formal accusation against the Idol.

He put in his complaint therefore to the Judge of the place, in which after he had livelily shewed forth the deceitfulness of this unjust God, he said that he deserved an exemplary punishment for having broke his word. If this Spirit, said he, could cure my Daughter, it is palpable cheating to take my mony, and yet let her dye. If he could not do it, what does he signifie? And how came he by his quality of God∣ship? Do we Worship him, and the whole Province offer him Sacrifice for nothing at all? So that he con∣cluded it to be either from the Malice or Weakness of the Idol that the cure was not performed, where∣fore his Temple he judged ought to be pulled down, his Priests shamefully dismissed, and the Idol punished in his own private Person.

The Business seemed of Consequence to the Judge, wherefore he sent it to the Governour, who desiring to have nothing to do with those of the other World, desired the Vice-Roy to examine into it. After he had heard the Bonzes, who were extremely concerned at it, took their part, and advised him not to persist in the Cause any longer: for, said he to him, you are not wise, to concern your self with these sort of Spirits. They are naturally ill tempered, and I am afraid will play some ill trick. Believe me you had better come to an agreement. The Bonzes assure me that the Idol shall do what is reasonable on his part, provided you on your part do not carry things too high.

But the Man who was almost mad for the death of his Daughter, did constantly protest that he would sooner perish than relinquish his just rights. The Sentence is given for me, said he, the Idol fancied that he might commit any sort of injustice with∣out punishment, because he thought no body would be bold enough to take him to task; but he is not so safe as he thinks, and a little time will shew which of us is the most wicked, and the most a Devil of the two.

The Vice-Roy could not now go back, and was fain therefore to grant a Tryal, he sent the case to the Sovereign Council at Pekin, who remitted the Tryal to him again, he therefore Subpoena'd the par∣ties. The Devil, who has but too many friends a∣mong all sorts of Men, had also his share among the Lawyers and Proctors, those of them to whom the Bonzes gave largely, found their Cause good, and spoke with so much concern and vehemence that the Idol itself could not have pleaded better its own Cause. Yet they had to deal with a subtil Adversa∣ry, who had been before hand with them, and had cleared the Judges understanding by a large Bribe, being thoroughly persuaded that the Devil must be very cunning indeed, to withstand so clear an Ar∣gument as this last was to the Judges.

In short, after a great many hearings, the Man carried his point. The Idol was condemned to a per∣petual banishment, as useless to the Kingdom, and his Temple was to be plucked down; and the Bonzes who represented him were severely chastised; they might notwithstanding apply themselves to the ser∣vice of other Spirits to make themselves amends for the damage they had received for loving this.

Can any one who has not lost his senses adore Gods of this Character, weak, fearful, and whom one may affront safely? But, alas! We may flatter our

selves that we are never so wise, yet how much is our Wisdom distant from Reason, when it is distant from the true Faith.

Instead of coming hereby to a knowledge of the weakness of their Gods, the People grow more and more blind every day. The Bonzes are above all obliged to keep up their Credit and Reputation, be∣cause of the advantage they make thereby. To bring this about the better, they make use of the following Maxims of Morality, which they take great care to propagate.

We must not think, say they, that good and evil are as confused in the other World as they are in this; there are there rewards for the good, and punishments for the bad; which has occasioned disterent places to be set apart for the souls of Men, according to every ones Merit. The God Fo was the Saviour of the World, he was born to teach the way of Salva∣tion, and to make Expiation for all our sins.

He has lest us ten Commandments. The first forbids the killing of any living Creature of what sort soever; the second commands not to take ano∣ther Mans Goods; the third not to give up ones self to Impurity; the fourth not to Lie; and the fifth to drink no Wine.

Besides these they recommend to the Peoples pra∣ctise several Works of Mercy. Entertain and nourish up, say they, the Bonzes; build them Monasteries and Temples, that their Prayers and voluntary Pe∣nances may obtain for you exemption from that pu∣nishment which your sins have deserved. Burn Paper gilt and washed with Silver, Habits made of Stuff and Silk. All these in the other World shall be turned into real Gold and Silver, and into true and substantial Garments, which shall be given to your Fathers faithfully, who will make use of them as they have occasion. If you do not regard these Com∣mands,

you shall be after your death cruelly tor∣mented, and exposed to several Metempsycoses or transmigrations. That is to say you shall be born in the shape of Rats, Horses, Mules, and all other Creatures. This last point makes a great impression upon their minds.

I remember that being in the Province of Chansi, I was sent for to Christen a sick person. It was an old Man of threescore and ten, who lived upon a small Pension, which the Emperor had given him. When I came into his Chamber, O my good Father, says he, how much am I obliged to you, who are go∣ing to deliver me from a great deal of torment. Baptism, answered I, does not only deliver from the tor∣ment of Hell, but entitles us to the enjoyment of a place in Paradise: O how happy will it be for you to go to Heaven eternally to live in the presence of God! I do not, said the sick Man, understand what you mean, nor perhaps have I explained my meaning clearly to you, you know, Father, I have lived a long time upon the Emperors bounty. The Bonzes, who are perfectly well acquainted with all the transacti∣ons of the other World, assure me that I shall be obliged after my death, by way of recompense for my Pension to serve him, and that my soul will in∣fallibly go into one of his Post Horses, to carry Dispatches from Court thro' all the Province. They have therefore been advising me to mind my duty in that new state; not to stumble, nor kick, nor bite, nor otherwise hurt any one: Run well, and eat little, and be patient, say they, and you may move the Gods to compassion, who often of a good Beast make at length a person of Quality, or a consider∣able Mandarin. I protest, Father, the very thoughts of it makes me quake, it never comes into my mind but I tremble; yet I dream of it every night, and sometimes methinks in my sleep I am already in the

Harness, ready to run at the first jerk of the Postili∣on. Then I wake in a great sweat, and half mad, scarcely knowing whither I am a Man or a Horse. But alass! What will be my sorrow when this will be no more a dream but a reality.

This therefore, Father, is the course I took. They tell me that those of your Religion are not subject to those changes; that Men are always Men, and are in the other World of the same kind as they are here. I beg of you therefore to receive me among you. I know your Religion is hard to observe; yet if it had ten times more difficulties, I am ready to embrace it; and whatsoever trouble it put me to I had rather be a Christian than be turned into a Beast. This dis∣course and the condition the Man was in, wrought me into compassion; and afterwards considering with my self, that God makes use of Ignorance and Folly to bring Men to the knowledge of the Truth, I took an occasion from thence to unde∣ceive him of his mistakes, and to lead him into the way of Salvation. I instructed him a great while: at last he believed: and I had the comfort to see him dye not only with a clearer and better understanding of things, but farther with all the marks of a good Christian.

In process of time, the Superstitions of the People grew so numberless, that I do not believe any Nati∣on under the Sun is so full of whimsies as China. The Mandarins aro obliged to condemn all these Sects as Hereticks, as indeed they do in their Books; but yet springing themselves mostly from idolatrous Families, and having been instructed by the Bonzes, they in their practise follow the example of the com∣mon People.

Two of these Bonzes seeing one day in a rich Far∣mers Yard, two or three large Ducks, fell on their Faces before the Door, and sigh'd and wept grievously.

The good woman seeing them out of her Chamber window, came down to see what was the occasion of their Tears. We know, said they, that the souls of our Fathers are transmigrated into those Creatures, and the fear we are in lest you should kill them, will without doubt go near to kill us: It is true, said the Woman, we did intend to sell them, but since they are your Fathers, I promise you we will keep them.

This answer was not for the Bonzes purpose. But, continued they, perhaps your Husband will not be so charitable, and then if any accident should happen to them, you may be sure it will kill us. At last after a long discourse, the good Woman was so far moved with their pretended grief, that she gave them the Ducks to look after for some time to comfort them. They took them with a great deal of respect, pro∣strating themselves twenty times to them; but that very evening they made an Entertainment of them for some of their company, and fattened themselves with them.

A Prince of the Blood lost a young Man for whom he had a particular love; a few years after he spoke of it with a great deal of warmth and concern to the Bonzes, who said, to him: My Lord, do not trouble your self any more, your loss may be repair'd; he whom you grieve for is in Tartary, and his soul is pas∣sed into a young Man's body; but there must be a great deal of mony to find where he is, and you must give good Presents to the Priests of that Country. This news pleased the Prince mightily so that he gave them what they desired, and a few months after they got a Boy any where, and gave him to the Prince instead of the Boy who was dead. Thus it is that the whole Country from the Peasant to the Prince are bubbled by these Ministers of Iniquity.

If they can't thus trick People out of their mony, they try to get it out of them by doing acts of Pen∣nance publickly, which the People esteem them mightily for, and shew them a great deal of pity and compassion. I have seen them dragging after them a long Chain of Iron as thick as ones Arm, about thirty foot long, fastened to the Neck or Legs. Thus it is, say they, at every Door as they pass, that we expiate your Faults, sure this deserves some small Alms. Others in publick places knock their Pates with all their force with large Bricks, till they are al∣most cover'd with blood. They have several other penit••ntial Actions; but what I was most surprised at was this.

One day I met in the middle of a Town a young Bonze of a good Mien, a genteel and modest look, such as might easily move any ones Compassion and Charity. He stood upright in a sort of a Sedan very close shut, the inside of which was like a Harrow full of Nails very thick, with their points sticking out towards the Man in the Chair, so that he could not bend either one way or t'other without wound∣ing himself. Two Fellows were hired to carry him from House to House where he beg'd the People to have compassion on him.

He told them he was shut up in that Chair for the good of their Souls, and was resolved never to go out from thence till they had bought all the Nails (of which there were above two thousand) at the rate of six pence apiece, of which Nails the very smallest he said would derive incomparable blessings on them and their Families. If you buy any of them, you will do an action of Heroick vertue, and your Alms are not bestowed on the Bonzes, to whom you may take other opportunities of bestowing your Charity, but to the God Fo, in whose honour we are going to build a Temple.

In the mean while I happened to pass thro' the Street, the Bonze seeing me, came and told me the same tale. I told him that he was very unhappy to torment himself thus in this World for no good, and did councel him therefore to come out of his Prison, to go to the Temple of the true God to be instructed in heavenly truths, and submit to Penances less se∣vere, but more wholesome. He was so far from be∣ing in a passion with me, that he answer'd me calmly and courteously that he was much obliged to me for my good advice, and would be more obliged to me still, if I would buy a dozen of his Nails, which would certainly make me have a good Journey.

Here hold your hand, says he, turning on one side, take these, upon the Faith of a Bonze they are the very best in all my Sedan, for they prick me the most, yet you shall have them at the same rate at which I sell the others. He spoke these words in such a manner as would have made me on any other occa∣sion have laugh'd; but at that time his blindness rais∣ed my compassion, and I was strangely concerned to see that bond man of the Devil suffer more to work out his own destruction, than a Christian need do to gain his Salvation.

Yet all the Bonzes are not Penitents. While some abuse the credulous by their hypocritical pretences, others get mony out of them by magical Arts, secret Thefts, horrible Murders, and a thousand detestable abominations, which modesty wont let me mention here. People who are only outwardly religious, spare nothing to gratifie their Passions, and if they can but escape the justice of Men, which in this place spares none who are caught wronging their Neighbour, they care not what they do in the Eyes of that God whom they will scarcely own.

Although the generality of the People are preju∣diced in favour of them, yet the wiser sort are al∣ways upon their guard against these Wretches; and the Magistrates always take great notice of what they do in their Monasteries. It happened a few years ago that a Governour of a Town passing with his Train in the Highway, saw a great company of People got together, and had the curiosity to send to know what was the occasion of their meeting there.

The Bonzes were solemnizing an extraordinary fe∣stival, they had set a Machine upon a Stage, at the top of which a young Man put out his Head over a little Rail which went all round the Machine. The Rail hid his Arms and all his Body; one could see nothing at liberty but his Eyes, which he rowled about as if he was distracted. Below this Machine an old Bonze appeared upon the Stage, who told the People that the young Man which they saw was going to Sacrifice himself according to Custom in this manner. There ran by the Road side a deep River into which he would presently throw himself headlong. He cant die, added the Bonze, if he would, because at the bottom of the River he will be received by Chari∣table Spirits, who will give him as good a welcome as he can desire. And indeed it is the greatest happiness that can possibly befal him: an hundred Persons have desired to Sacrifice themselves instead of him; but we chose him before the rest, because of his Zeal and other Virtues.

When the Mandarin had heard this speech, he said that the young Man indeed had a great deal of Courage; but he wonder'd much that he did not himself tell the People of this his resolution: let him come down a little, said he, that we may talk with him. The Bonze, who was confounded at this or∣der, did all he could to hinder it, and did protest that the whole Sacrifice would be ineffectual if he

spake a word, nay if he did but open his mouth, and for his part he could not answer for the mischief such a thing would bring upon the Province. For the mis∣chief you talk of, replied the Mandarin, I'le be re∣sponsible. And then he commanded the young Man to come down; he gave no other answer to these com∣mands but hideous and frightful looks, and various distorsions of his Eyes which almost started out of his Head.

You may from hence, said the Bonze, judge what violence you offer him in commanding him down. He is already almost distracted, and if you continue your commands you will make him die with grief. This did not make the Mandarin change his resolution, but he ordered some of his Retinue to go up and bring him down. They found him tied and bound down on every side, with a gag in his mouth; and as soon as they had untied him, and taken away the gag from the poor Fellows mouth; he cried out as loud as he could bawl; Ah! my Lord, revenge me against those Assassins, who were going to drown me, I am a Bachelor of Arts, and was going to the Court at Pekin, to assist at the Examinations there: yesterday a company of Bonzes seized upon me vio∣lently, and this morning very early they bound me to this Machine, taking from me all power of crying out or complaining, and intending to drown me this evening, being resolved to accomplish their ac∣cursed Ceremonies at the expence of my Life.

When he began to speak the Bonzes were marching off, but the Officers of justice, who always attend the Governours, stopped several of them. The chief of them who had pretended just before that the young Man could not be drowned, was himself immediately thrown into the River and drowned, the others were carried to Prison, and did after receive that punish∣ment which they deserved.

Since the Tartars have been Emperors of China, the Lamas, another sort of Bonzes have been esta∣blished there. Their Habit is different from those of China both in shape and colour; but their Religion is the same with the Chinese, and they worship the God Fo, they differ from the Chinese only in a few particu∣lar superstitious practises. These Lamas are Chap∣lains to the Tartar Nobility who live at Pekin; but in Tartary they themselves are the Gods which the People worship.

There it is that the God Fo has his most famous seat, where he appears under a sensible figure, and as they say never dies. He is kept in a Temple; and an infinite number of these Lamas serve him with an ineffable veneration, which they strive as much as they can to imprint upon the minds of all others whatsoever. When he dies, for he is but a Man placed there, they put in his room a Lamas of the same Stature, and as near as they can of the same Features, that the People may be the better deceived by it. Thus the People of this Country, and especially all Strangers are eternally bubbled by these Impostors.

Among the different Religions exercised in China, I do not think it worth while to mention to your High∣ness a few Mabometans, who have lived for this six hundred years, in several Provinces, and are never disturbed, because they never disturb any one else upon the score of Religion, being content to enjoy it themselves, or to propagate it there among their Kin∣dred by Marriages. However it may be of use to tell you of a third Sect which is the Religion, or Philoso∣phy, or Policy of some of the learned, for one can∣not tell by what name to call this Doctrine, which is so obsure that the very Professors of it scarce under∣stand what they teach. They call it in their Language I••kiao, and it is a Sect of learned Men.

That you may understand what I am going to tell you, you must know that Civil Wars, Magick, and Idolatry having put the Empire into confusion for many Ages, love of learning was quite cashlered, and there were found few Doctors who could by their Writings awaken the minds of Men out of that Lethargy into which ignorance and the corruption of Manners had lulled them. Only a∣bout 1070.* 1.6 Some creditable Expoun∣ders were found, and in 1200. one Do∣ctor did distinguish himself from all o∣thers for his extraordinary understanding. By his example they began by degrees to take some pleasure in reading antient Books which they had before thrown aside.

Lastly in the year 1400. the Emperor being wil∣ling to stir up in his Subjects a love of Learning, made choice of fourscore and two of the most ingenious Doctors, whom he commanded to compile a System agreeable to the Sentiments of the Antient Writers, which might serve as a direction for the learned here∣after. The Mandarins who had the Commission, set themselves diligently to work; but being prejudiced with those Opinions which Idolatry had diffused all over China, instead of following the true sense of the Antients, they tryed by false Glosses and Interpreta∣tions to distort the words and sayings of the Anti∣ents to their prejudicate Opinions.

They spake of God as nothing different from Na∣ture itself; that is from that power, energy, or na∣tural Virtue which did produce, and put in order all the parts of the World, and which does still keep them in that order. He is, say they, a most pure and most perfect Principle; he is the Source of all things, and the Essence of all beings, and that which Con∣stitutes the formal difference of every thing. They made use of those magnificent expressions of the An∣tients,

that they might seem to keep to their Do∣ctrine; but indeed they raised new Opinions, because they understand hereby I cant tell what sort of insen∣sible soul of the World, wich they imagine spread thro' Matter, upon which it produces the several mu∣tations we see. This is not that Supreme Emperor of▪ Heaven all just and all powerful, the chief of all Creatures: in their Works nothing is found, but a better sor•• of Atheism, and a licentious freedom from the Worship of God.

But, whether it was because they were unwilling to express themselves plainly, or did accidentally make use of expressions of a larger signification than their meaning, yet they talk of Heaven as did the Anti∣ents, and ascribe to Nature almost all those perfecti∣ons which we attribute to God. They tolerate wil∣lingly the Mahometans, because like them they adore the Master and King of Heaven. They Persecute all other Sects with great violence, which at Court they took up a resolution utterly to abolish throughout the whole Empire.

Yet many reasons persuaded them from putting this resolution in practice, the chief of which were these, even several among the learned were Dissen∣ters from this new established Doctrine, for they could not shake off the prejudices they had sucked in▪ besides all the People were wholly byass'd in fa∣vour of Idols, so that their Temples could never be pulled down, but Insurrections and Disturbances must necessarily ensue. They were therefore con∣tented to adjudge at Pekin all the other Sects Here∣ticks (which they still do every year) without setting themselves effectually to stop the practise of them.

These new Books composed by their most learned Men, and honoured by the Emperors own approba∣tion, were greedily received by every body. Some liked them because they destroy'd all sorts of Reli∣gion,

and these make up the greatest number of this Sect. Others approved of them, because the Reli∣gion which they contained was so very little, that it cost them no pains nor trouble to practise it. And thus was the Sect of the learned formed, of whom one may justly say, they honour God with their Mouth and with their Lips, for they often say that we must adore and obey Heaven; but their Hearts are distant from him, seeing they explain those words in such a sort as destroys the very being of God, and stifles all sence of Religion.

Thus this People so wise heretofore, so full of Knowledge, and, (if I may use the expression) of the Spirit of God, are now in these last days miserably fallen into Superstition, Magick, Paganism, and lastly into Atheism itself, falling by degrees Story by Story till they come to the very bottom of the Build∣ing; becoming thereby enemies to that reason which they had so constantly followed, and abominable to that very Nature to which they now give▪ such high Encomiums.

This is, my Lord, an account of the present State of China, with respect to the several Religions there in use. For as for the political Honours which they pay to Confucius, they are not Divine Worship, and the Palaces which are called by his name are not Temples, but Houses for learned Men to assemble in. I was unwilling to particularize their Ceremonies, their Opinions and their Morals. Besides that it would be tedious and endless, it is very difficult to give a certain account of them: because the Bonzes do every day invent new whimsies, and if they can but live at other Peoples charge by abusing them, they do not value whether they exactly follow the Doctrine of their Predecessors, which is in effect neither better nor freer from absurdities than their own.

Nothing now remains but that I give your Emi∣nence an account to which of these Sects, which di∣vide the Kingdom, the Emperor is most inclinable. This Prince, who is naturally wise and politick, has always kept in with the People. As he is upon a Throne which the least blast may shake, he endea∣vours as much as he can to strengthen it by his Peoples love: he is so far from provoking them, that he makes himself very popular, yet not to such a degree, as his Father did, lest he should bring upon himself the Mandarins hatred; yet much more than did the antient Emperors, to the end that he may as much as possible sweeten that Yoak, which a new Government has put on their Shoulders.

He does therefore permit or rather tolerate Super∣stion: he pays a great deal of respect to several Bon∣zes of the first Rank, who have behaved themselves well in any of the Provinces or at Court; nay he does his own Temper that violence as to let some of them live in his Palace, those whom the Princess his Mother had before brought and established there. But tho' he thus favours their Persons, he is no slave to their Opinions. He perfectly understands the fol∣ly of them, and does upon several occasions laugh at those things which they enjoyn for Principles of Religion, as Extravagancies and Fables. He often sends those who speak to him of them to the Missio∣naries: Hear, says he, those Fathers who reason so well, I am sure they will not be of your mind. One day he said to Father Verbiest his Mathematician. Why do not you speak of God as we do? People would be less set against your Religion. You call him Tien-tçhu * 1.7 and we call him Cham-ti. Is it not the same thing? Will you leave the use of a good word because People give false Interpretati∣ons of it? My Lord, said the Father, I know that your

Majesty does follow the old Doctrine of China; which several Doctors have forsaken: and if we should use their words, they would fancy we believe as they believe. But if your Majesty will by a Proclamation publickly declare that the word Cham-ti signifies the same in ef∣fect, that the Christians mean by Tien-tçhu, we are ready to make use of any one of them as soon as the other. He liked the Fathers answer, but reasons of State hindred him from following his advice.

When the Queen Mother was dead, those who had the care of the Funeral committed to them, in∣formed the Prince that it was necessary, according to antient Custom, to pull down part of the Palace wall, that the body might be carried thro' the breach; because that the Royal Family would be exposed to a great many misfortunes if the body was carried thro' the ordinary passages. You do not talk rationally, said the Emperor to them, your heads are full of whimsies! What folly is it to think my good or bad fortune depends upon the way by which my Mother goes to her Tomb! It was my unhappiness to lose her, and to fear any mis∣fortune after so great a loss, would be to dishonour her after her death, by superstitious Rites and ridiculous Cere∣monies. Some time after several Maids of Honour to the Empress, came and fell at the Emperors feet, and begged with Tears that he would suffer them, who had served the Empress here, to follow her into the other World, where their services might be needful to her. He said to them. I have taken care of that already, you need not therefore put your selves to farther trouble about it. And for fear lest a cruel zeal might prompt them to lay violent hands on themselves, he commanded their Hair to be immediately cut off, and that they should be confined. When they are shaved, they fancy themselves useless, and unfit to serve Per∣sons of Quality in the other World.

These Examples are enough to let us see that the Emperor is very far from giving himself up to all these popular extravagancies. He honours Confucius as the first and wisest Philosopher in the World; in several things he follows Custom, when he judges it much for his interest; at certain times of the year he offers Sacrifices in the Temples, according to an∣tient practice, yet he says it is only in honour of the Cham ti, and that he adores no other but the Supreme Lord of the Universe. Thus far the instruction of the Missionaries have worked upon him. He believes in one God, but State Reasons and the gratification of his Passions which are opposite to the Spirit of JESUS CHRIST, have never suffered him to open his Eyes to the truth of the Gospel. The rigidness and severity of Morals which this requires, oftimes stops the most resolute, and we see every day per∣sons in this World, who have a greatness of soul e∣nough to deserve the name of Hero's, who do yet want courage when they ought to behave themselves as those who bear that of Christians.

Nevertheless this Prince would not have any one think that he rejects our Religion for want of courage. He told his mind to Father Verbiest one day in these words: Your Law is hard, yet whatever difficulty was to be undergone, I should not stick one minute to be of it, were I convinced of the truth of it. If I was once a Christian, I am pretty well satisfied that in three or four years the whole Empire would be so too. For I am their Master. We might have some hopes from these Sen∣timents of the Prince, if we were not on the other side persuaded that the love of pleasure, and the fear of giving occasion to some Revolution in the Em∣pire were not almost invincible hindrances to his Conversion.

But who can find out the Almighty's designs? And who has hitherto penetrated into the mysteries of his

eternal Councils? Are not the Hearts of the greatest Princes as well as of the meanest People in his keep∣ing? It is from that Almighty hand that all our hopes are, which has already confounded an infinite number of Idols, and overthrown many of their Temples; it has made Vice-Roys, Ministers of State, Princes, and one Empress submit to the Yoak of Christianity. The more the Conversion of the Em∣peror requires Miracles, the more worthy is it of the great power and infinite goodness of God, who is called Great for no other reason than for the great and mighty things which he hath done.

Thus, my Lord, if Europe continues to send into China fervent and devout Missionaries, we may hope that God will vouchsafe to make use of their Zeal for the accomplishment of his great Work. I am in the most profound manner.

My Lord,

Your Eminence's most obedient and most humble Servant. L. J.

To Monsieur Rouillié, Counsellor of State in Ordinary. Of the Establishment and Progress of the Christian Religion in China.

Sir,

THE Ardent Zeal which you have always shewed towards establishing and pro∣moting the Christian Religion in China, makes me hope that you will be pleased with the Letter, which I now take the boldness to write to you. You will not only read therein those things which I have already had the honour to dis∣course with you about so often, but also many other useful remarks, which I hope may be worthy your curiosity and attention.

It will without doubt bring you a great deal of comfort, by shewing you that your Care, your Prayers, and your Bounty have been seconded by Heaven; and that in contributing so much as you have done to the Conversion of so many Souls, you will at the end of the World be accounted a Father of many faithful.

But if in spight of all that I can say, you will not be made sensible of the great good you do there, for it is with the greatest difficulty that you are brought to

believe you do good: you will at least see that the fervent Missionaries, who for more than an Age have laboured in the large field of the Gospel, are not al∣together unworthy their Employment, and that the Fruits which they gather there, should be an en∣couragement to all Europe, to perfect this great Work which by them has been so happily began.

Among other things which the Emperor objected against us when discoursing of the Christian Religion, this was none of the weakest. If the knowledge of JESUS CHRIST, says he, sometimes is necessary for Salvation; and if God desires the Salvation of all Men; why has he so long kept us in ignorance and error? It is now above sixteen Ages since your Re∣ligion, the only way Men have to obtain Salvation, has been established in the World; we knew nothing of it here. Is China so inconsiderable as not to deserve to be thought of, while so many barbarous Nations have been enlightned?

The Missionaries have very solidly answered this objection, and that with so good a Face of Reason, as did give ample sati••faction to the Emperor. I do not here tell you, Sir, their answer; you do your self know all that could be possibly said thereto. But perhaps it will not be tedious to you to let you know that China has not been so much neglected as it thinks. We cannot inform our selves of all that has passed in this New World, since the death of our Sa∣viour; for the Chinese Histories seldom speak of any thing but what concerns Political Government. Yet the Divine Providence would be sufficiently justified in this point, if it had acted for the Salvation of China no more than has come to our knowledge.

There is no doubt but St. Thomas preached the true Faith in the Indies, and it is as certain that the Indians had then great dealings with the Chinese, to whom al∣most all India was tributary. It is therefore very pro∣bable

that this Apostle, to whom the care of this New World was committed, did not neglect the best part of it, which was then as much distinguished a∣bove the rest of the Eastern parts, as Italy was above the Western in the most flourishing condition of the Roman Empire. So that perhaps he himself travail∣led there, or at least sent some of his Followers.

This Conjecture, which carries its own Evidence with it, does still receive confirmation, from what the Chinese Histories relate concerning those times. Their History says that a Man came into China and preached Heavenly Doctrine. He was not an ordi∣nary Man, adds the History, his Life, his Miracles, and his Vertues made him admired by all the World. Furthermore one may read in an antient Breviary of the Church of Malabar, wrote in Chaldee these words, which are in the Office for St. Thomas his day. It was by St. Thomas's means that the Chinese and Aethiopi∣ans were Converted and came to the knowledge of the Truth. And in another place. It was by St. Thomas, that is to say, by the preaching of St. Thomas that the Kingdom of Heaven went into the Empire of China. And in an Anthem we read these words which fol∣low: The Indies, China, Persia, &c. offer up, in memo∣ry of St. Thomas, the worship due to thy holy Name. We can't tell what Conversions he wrought there, nor how long Religion flourished; but this is cer∣tain that if Religion hath not been' kept up in China till now, the Chinese may thank themselves, who by a criminal neglect and voluntary stubbornness, did so easily part with the gift of God.

Neither is this the only time wherein our Lord hath visited them. A great while after, that is in the seventh Century, a Catholick Patriarch of the Indies sent Missionaries thither, who preached the true Religion with good success. Altho' their History hath men∣tioned something of this, yet it is done in so few

words, and in so careless and obscure a manner, that we should never have had the happiness of being throughly acquainted with this Mission, were it not for an Accident which happened a few Years ago, which it pleased God to bring about, for the stronger establishing the Faith in this great Empire.

In the Year 1625, some Masons digging near Sig∣nanfou, the Capital of the Province of Chensi, found a long Table of Marble, which had been heretofore erected as a Monument in the manner they build them in China, and which time had buried in the ruins of some Building, or had hid in the Ground, so that no remains of it were visible. This Stone which was ten foot long and six foot broad, was very nicely examined, the more for this reason, because on the top of it there was a large Cross handsomly graved, below which was a long discourse in Chinese Cha∣racters, and other Letters which the Chinese did not understand; they were Syriack Characters. The Emperour had notice of it, and had a Copy of it sent him, and did command that the Monument should be carefully kept in a Pagode * 1.8, where it now is, about a mile from Signanfou. The substance of the Inscription on the Table is as follows.

There is a first principle of all things, of a spiritu∣al and intelligent Nature, who created all things out of Nothing, and who subsists in three Persons. At Man's Creation he endued him with original Justice, made him King of the Universe, and master of his own Passions; but the Devil drawing him into Temptation, corrupted his mind, and disturbed the inward peace and innocence of his heart. Hence sprang all those Misfortunes which overwhelm hu∣man kind, and all those different Factions into which we are crumbled.

Mankind, who since that fatal Fall did always walk in Darkness, would never have found out the path of Truth, if one of these three Persons of the Divinity, had not taken upon him the Nature of Man, which Man we call the Messia. An Angel proclaimed his coming, and some time after he was born of a Virgin in Iudea. This miraculous Birth was set forth by a new Star in the Heavens. Some Kings who observed the Star, came and offered Pre∣sents to the Divine Infant, that so the Law and Pre∣dictions of the twenty four Prophets might be ac∣complished.

He governed the World by instituting a very plain, Spiritual and Heavenly Law. He established eight Beatitudes. He endeavoured to disswade men from setting their hearts on the good things of this World, in order to fix in them a love of those good things which will never fail. He set forth the beautiful∣ness of the three principal Vertues. He set open the gates of Heaven to the Just, to which place he him∣self ascended at mid-day, leaving on Earth seven and twenty Books of his Doctrine, proper for the Con∣version of the World.

He instituted Baptism for the washing away Sin, and lay'd down his Life on the Cross for all men without exception. His Ministers cut not off their Beards, but have their Heads shaved excepting a circle of Hair which they leave on. They have no Servants, for they make themselves Superior to none whether in the height of Prosperity or in the depth of Affliction. Instead of heaping up Riches they willingly impart their little all to those who are in want. They Fast both for mortification of them∣selves, and in observance of the Laws. They re∣verence their Superiours and honour all good men. They pray seven times a day for the Dead and the Living. They offer Sacrifice every Week, to purge

them from their Sins, and to purifie their Hearts.

Even Kings who follow not this Law, whatsoe∣ver they do, can never make themselves truly esti∣mable among men. In the Reign of Tui▪tçoum a most wise and honoured Prince, Olopoüen coming from Iudea, after a long course of dangers by Sea and by Land, at last arrived at China in the Year of our Lord 636. The Emperour having notice of it, sent a Colao to meet him in the Suburbs of the Im∣perial City; with Orders to conduct him to the Pa∣lace. When he came there his Law was examined, and the truth of it acknowledged; so that the Emperour in favour of him made the following Edict.

No particular Name comprehends the true Law, neither are the Saints fixed to one place; they are scattered thro' the whole World, that they may be universally useful. A Man of Iudea, of exempla∣ry Vertue is arrived at our Court: We have exami∣ned his Doctrine, and found it admirable, with no mixture of Pride, and built upon those Principles which suppose the World had a beginning. This Law teaches the way of Salvation, and cannot but be extreamly useful to all our Subjects. I therefore judge it necessary that it be taught them. After∣ward he commanded that a Church should be built, and nominated one and twenty Persons to serve that Cure.

Kao the Son of Tai-çoum, succeeded him in the Year 651, and endeavoured to make that Religion flourish which his Father had received. He highly honoured the Bishop Olopoüen, and built in all the Provinces Churches for the true God. So that the Bonzes some Years after being alarm'd at the progress which Christianity had made, used all means to stop the course of it.

The Persecution was great, and the number of the faithful grew small, when our Lord raised up two persons of extraordinary Zeal, who defended the Faith with so much vigour, that in a little time it recovered its former lustre. The Emperor on his part strove to confirm it more and more; even so far as to command five Kings to go to Church, and pro∣strate themselves, before the Altar, and to erect o∣ther Churches in several Towns to the Honour of the God of the Christians. Thus the Foundation, hook by the struggle which the Bonzes made, be∣came more solid and better fixed than ever.

In the mean while the Prince himself continued to give great signs of his Piety; he made the Pi∣ctures of his Predecessors be carried to Church; he offered himself an hundred pieces of Silk upon the Altars; payed mighty respect to Ki-ho, a Missio∣nary newly arrived out of Iudea, and all his life time omitted nothing that was necessary for the propagating the Gospel in his Dominions. Ven∣min who succeeded him in the year 757. inherited his Vertue as well as Crown. He built five Churches. He was famous for his other great Qualities as well as for his care of Religion.

The following Emperors confirmed Christianity by their Edicts and Examples. We can pray for them without fearing that our Prayers will not be heard, for they were humble and peaceable; they bore with the faults of their Neighbours; and did good to all sorts of Men. Which is the true Character of Chri∣stianity, and is the true way to make Peace and Plenty flow into the greatest Kingdoms.

Others of them were exercised in the Works of the brightest Charity. The Emperor So-tçoum of∣fered at the Altar, and built Churches; besides he assembled together the Priests of four Churches, and for forty days served them himself with great re∣spect;

he fed the Poor, cloathed the Naked, healed the Sick, and buried the Dead. It is to keep up the memory of these great Actions, and to let Posterity know the present State of the Christian Religion here, that we have erected this Monument in the year 782.

This, Sir, is a faithful Epitomy of what is remark∣able in this famous remain of Chinese Antiquity. The Bonzes who keep it in one of their Temples near Sig∣nanfou, have erected over against it, a long Table of Marble every way like it, with Encomiums upon the Gods of the Country, to diminish as much as they can the glory which the Christian Religion receives from thence. The Chronicle of China confirms by the Order and Succession of the Emperors what the Monument says of it; but I am apt to think that the Vertues of those Emperors mentioned therein are ex∣alted too much some of whom in History are said to have done as much for Paganism, as this says they did for Christianity. However that be it is a plain testimony that the Faith was preached there and re∣ceived by a great many persons. It flourished there at least an hundred fourscore and six years, and per∣haps much longer for we' have no account of its failure, for the very memory of it was lost; and when the new Missionaries of our Society came thither, they found no sign or footstep of it.

It was in the year 1552. that Saint Xavier went thither in hopes to add this new Conquest to the Kingdom of JESUS CHRIST. It seemed that that great Man had made but an Essay in the Indies, and if I may use the expression, had but served an Apprentice∣ship to that Zeal, which he would be perfect Master of in China. And surely Moses never had a more ar∣dent desire to enter into the Holy Land, to gather with his People the Temporal Riches of that Coun∣try, than this Apostle longed to carry into this new World the Treasures of the Gospel. Both one and

t'other dyed by the Providence of God, in a time when their long Voyages and infinite Labours seemed answered by a great probability of success.

The Scripture tells us Moses's death was a punish∣ment to him for his lack of Faith; Saint Xavier's seems to be a reward for the abundance of his. God had a mind to reward his Zeal, his Labours, and his Cha∣rity; and was willing to defer for a time that torrent of Mercy which he designed for the Empire of China, that he might reward his Servant with that Glory, which he had procured for so many Nations. He dyed in the Isle of San-cham, or as we speak it San∣ciam, under the Jurisdiction of the Province of Can∣ton; it is well known that he lay in the ground several months, all which time God preserved him from the usual Corruption, from hence he was carried to Goa, where from that time he hath been honoured as the Protector of that place, and the Apostle of the East.

The touch of his body Consecrated the place of his burial. That Island became not only a famous place, but also an holy Land. Even the Heathens honoured it, and fled thither as to a City of Refuge. In the mean time Pirats haunted those Coasts, that no Vessels dared to go thereabouts, so that the place where this Sacred Tomb lay, was quite unknown to the Europeans; and it is but a little while ago that they discovered it by a particular accident.

In the year 1688. a Portuguese Vessel which com∣ing from Goa, had on Board the Governour of Macao, was seized by a sudden gust of Wind, and forced to let the Ship drive towards these Islands do what they could. They cast Anchor between the Isles of San∣ciam and Lampacao, which were so near one another as to make a kind of Haven. Contrary Winds con∣tinuing eight' days, gave Father Caroccio a Jesuite, who was on Board, an opportunity of satisfying his de∣vout

resolutions. He went on shoar, and was re∣solved in spight of Danger to go in search of the Saints Tomb. The Pilot and most part of the Sailors followed him, they searched the whole Island but to no purpose.

At at last a Chinese, an Inhabitant of the place, imagining with himself what it was which they so ardently sought after, undertook to guide them, and led them to a place which all the Inhabitants reve∣renced, and where he himself began to perform Acti∣ons and Gestures of Piety. The Father who could not understand him, began to search about for some sign or mark of the Sepulchre, and found at last a Stone five Cubits long, and three broad, upon which was cut these words in Latin, Portuguese, Chinese, and Iapon∣nese, Here Xavier a Man truly Apostolical was buried.

[illustration]

a. the Isle of Sanciam, b Lampacao c the Port d the Lomb of Saint Xavier.

Then they all fell on their Knees, and did with De∣votion kiss that Earth, which the Tears and the last Groans of that Apostle had sanctified. The Inhabi∣tants of the place came in and followed the Example of the Portuguese: even the English, for one of their Vessels came to an Anchor in the same place, came thither to honour the Saint, and prayed a great while at his Tomb. Father Caroccio some time after said Mass in his Pontificalibus, while the two Vessels, the English and Portuguese, did several times discharge their Artillery, and gave marks of their common joy.

Lastly, to preserve the memory of that holy place, they resolved to build a good square Wall all round the Tomb, and to dig a Ditch to secure it from all inun∣dations. In the midst between these Walls they raised the Stone which they found overturned, and built an Altar, as a Memorial of the august Sacrifice of the Eucharist which had been offered up there, which might also serve to Celebrate it upon again, if either Accident or Devotion should carry the Ministers of JESUS CHRIST thither any more. The People of the place did themselves assist toward the carry∣ing on this little work, and showed as much Zeal for the honour of the Saint as the Christians did.

This place is of itself very pleasant. You see there a small Plain extended from the bottom of a Hill, on one side of which is a Wood, on the other are Gar∣dens Cultivated; a Rivulet which turns and twines a∣bout, renders the Island very Fertile. It is not unin∣habited, as some have wrote, there are seventeen Vil∣lages in it. The Land is manured, even the very Mountains, and the Inhabitants are so far from want∣ing the necessaries of Life, that the growth of their Island is enough to carry on such Commerce as yields them a moderate plenty.

You will easily pardon me, Sir, for this short di∣gression concerning St. Francis Xavier. A Missio∣nary can't speak of him without being naturally in∣clined to enlarge about every thing that concerns this great Man. It was he who settled upon a solid Foundation all the Missions into the Indies, and who, in the last Years of his Life, encouraged his Brethren to enterprize the great Design of the Conversion of China. His Zeal passed into their minds and hearts; and tho' every body but Xavier thought it impossible that the Design should take effect, the Fathers Roger, Pasio, and Ricci, all three Italians, did resolve to spend all their pains, and if it were necessary, all their blood in this great Work.

The Difficulties which the Devil raised, did not discourage them. They entred one after the other into the Southern Provinces. The Novelty of their Doctrine brought them Auditors, and the Sanctity of their Lifes made those Auditors have a favourable opinion of them. At first they heard them with Pleasure, and afterwards with Admi∣ration. Father Ricci above all distinguished him∣self by his Zeal and Understanding. For he was thoroughly instructed in the Customs, the Religion, Laws, and Ceremonies of the Count••y, all which he had studied a long time before at Macao. He spoke their Language fluently, and understood their Wri∣tings perfectly; this was joyned to a sweet, easie, complaisant temper, and a certain insinuating beha∣viour, which none but himself had, which it was hard to resist; but above all, an ardour which the Holy Ghost instils into the Workmen of the Lords Harvest; all this, I say, got him the repute of a great Man and an Apostle.

Not but that he met with a great many rubs in the work of God. The Devil overthrew his Designs more than once. He had the Superstition of the Peo∣ple,

the Jealousie of the Bonzes, and the ill humour of the Mandarins to deal with; all which violently opposed what he was about to establish. Yet he ne∣ver gave over, and God gave him Perseverance, a Vertue very necessary in the beginning such Enter∣prises as these, which always meet with opposition, and which men of the best intentions in the World sometimes let fall, discouraged for want of present success to fortifie them in the prosecution of their Design.

Father Ricci, after many Years fruitless labour, had at last the comfort of seeing the Gospel flourish. He made many and mighty Conversions in the Pro∣vinces. The Mandarins themselves opened their eyes to the light of our holy Faith, which our Missionary carried even almost as far as to the Court. The Em∣peror Vanli then reigning, received him with great marks of Respect and Kindness: and among divers European Curiosities which the Father presented to him, he was so taken with some Pictures of our Sa∣viour and the Virgin Mary, that he ordered them to be set up in an high place in his Palace, as things to which he would have a respect fhewn.

This kind Welcome from the Emperour, gained him the Good will of all the Lords at Court; and in spight of the opposition of some Magistrates, who according to their custom, could never deal hand∣somly by a Stranger, he bought an House at Pekin, and gained such a Foundation and Establishment there, as hath been since the support of all the Mis∣sions into this Empire.

Religion was by this means known (and without it it would have been impossible to have supported it) thus it came into esteem, and was preached by the new Missionaries, who made great advantage of Fa∣ther Ricci's first Labours. The Court and all the

Provinces resounded every where with that adorable Name * 1.9, which the Jews heretofore, thro' the respect they bore to it, never so much as pronounced to their Proselites, and which the new-converted Chinese named to their Country-men with a respect yet greater. For the European Workmen being but few, gave an oppor∣tunity to several Mandarins to preach the Gospel, and there were some of them who by their Zeal and Un∣derstanding promoted the Affairs of Religion as much as the most fervent Missionaries.

It is true that these Successes were sometime after interrupted; for it is the Character of Truth, that it makes it self Enemies, and the lot of the Christi∣an Religion always to be persecuted. Providence being desirous to try the Fidelity of these new Chri∣stians, and to re-inflame the Zeal of their Ministers, permitted the Idol Priests to oppose the preaching of the Gospel. So that it very near came to pass, that a Cabal of some Bonzes, supported by several Man∣darins, had by the destruction of Father Ricci over∣thrown in one minute the Work of several Years.

B••t the greatest danger to this Holy Man and his Mission came from his own Brethren, I mean the European Christians. Some Portuguese of Macao in∣censed against the Jesuits, resolved to destroy them in China, altho' with them they destroyed the Chri∣stian Religion there. They could not but know what the Holy Intentions of those Fathers were in going thither, yet they accused them as Spies, who under pretence of preaching the Gospel, secretly managed a Conspiracy, and had a design to seize up∣on China by the force and assistance of the Iaponnese, Hollanders, and Christians of that Country.

It must needs be a great amazement to any one, who observes the rage and bitterness of these false Brethren, who altho' engaged by their Religion to

propagate the work of God even with the loss of their Lives, were yet resolved to destroy it by such vile and false Aspersions.

This Ridiculous Story which was set forth with Heat and Violence, and built upon some Circum∣stances which carried some shew of Truth, easily found Credit among the Chinese, naturally excessive∣ly Suspicious, and very well satisfied by a long expe∣rience that the least Commotions or Rebellion might bring the most powerful Empires to ruin.

The Persecution was very sharp, the weak Chri∣stians were scandalized, and did Apostatize from the Faith. Father Martinez was taken up, impri∣soned, and bastinado'd, till at length he died thro' his Torments: and if this Accusation of the Chri∣stians had ever came to the knowledge of the Court, it is very probable it would have been the utter over∣throw of Christianity here. But our Lord stop'd the growing Evil in its bud, and by the means of a Mandarin a particular Friend of Father Ricci gave Peace to the Mission and Liberty to the Evangelical Workmen.

After having surmounted a great many Obstacles of this nature, and preached the Gospel to an infi∣nite number of People, this fervent Missionary died. The Heathens judged him the wisest and most un∣derstanding Man of his Age, the Christians lov••d him as their Father, and the preachers of the Gospel made him a Model whereby to form themselves. He had the satisfaction of dying in the midst of a plen∣tiful Harvest; but was disturbed that there were so few Workmen to get it in. So that he recommended nothing more earnestly to his Brethren who assisted him in his last Sickness, than to receive with all ima∣ginable joy and comfort all those who should come to partake of their Labours. If they find, says he to them, when they arrive here Crosses from the Ene∣mies

of Christianity, do you sweeten the bitterness of them, by demonstrations of the most tender Friendship, and most inflamed Charity.

The Churches of China, of which he was the main support, were shaken by his Fall; for altho' the Em∣perour for some Years afterward shewed himself somewhat favourable to the Christian Religion, yet in 1615, there arose against it the cruellest Tem∣pest that it had ever yet suffered. It was occasioned by one of the principal Mandarins of Nankin.* 1.10. They chiefly set upon the Pa∣stors, thereby the easier to disperse the Flock. Some were cruelly beaten, others banished, almost all imprisoned and carried afterwards to Macao, after having the honour of suffering a thou∣sand injuries and reproaches for the love of IESUS CHRIST.

The Tempest lasted near six Years; but at last the Persecutor being himself accused, was by Gods Judg∣ment deprived both of his Offices and also of his Life. His death gave the Christians some respite, who after that multiplied more than ever, thro' the labours of a great many Missionaries. It was about this time * 1.11 that the Right Reve∣rend Fathers of the Order of St. Dominick joined with us; many of whom do at this time labour in China with a great deal of Zeal and Success.

About this time Father Adam Schaal a German ap∣peared at Courts, and added a new Lust••e to Christianity which had but newly sprang up again. He was per∣fectly skilled in Mathematicks, and made use of his knowledge therein to obtain the Emperors kindness; he was in a little time so highly in the Emperours favour, that he thought he should be able by his own Interest alone to Establish the Christian Religion solidly. He began to make use of his Interest with good success, when an Insurrection overturned the

whole Government, and with it all his promising hopes.

This great State whose Power seemed to be enough to secure it from the most violent Shock whatever, was made sensible then that there is nothing constant in this World. Some Robbers being met together, by the access of multitudes of Male-contents who joined them formed vast Armies: they burned Towns and plundered whole Provinces. China presently changed its Aspect, and from the most flourishing Empire became the Stage for the most bloody War. Never were there seen so many Murthers and Bar∣barities. The Emperour being surprised at Pekin, strangled himself for fear of falling into the hands of the Victors. The Usurper was soon drove out of the Throne by the Tartars, who seiz'd upon it. The Princes of the Blood who in different places were proclaimed Emperours, were vanquished or killed. Then all the Mandarins rose, some declaring for Tar∣tary, others for Liberty: others only carried on the Fighting Trade, in hopes to make their private For∣tunes from the publick Ruin.

Some of those last were rather Monsters than Men, who giving themselves to all that Licentiousness which the most inhumane Cruelty and Barbarity could prompt them to, made whole Provinces desolate, and shed more blood to satisfie their Brutality, than the most ambitious Prince in the World would for the Conquest of an Empire.

Religion, which groaned amidst those Troubles, had the comfort nevertheless of seeing many great Persons Converted; one Empress with her Son were Baptised; scarce either of them lived after their re∣ception of the Faith, the fruits of which they could not enjoy but in the other World. Lastly, the Tar∣tars by their Valour, and by a Conduct equal to the Policy of ancient Rome, made themselves Masters of

China, and in a few Years obliged all the Provinces to submit to a foreign Yoak.

Then we thought Religions Case desperate; but God, who needs not the assistance of Men when he hath a mind to support his own Work, inspired on a sudden this new Prince with a greater affection for the Christian Religion, than we dared hope for from the Chinese Emperours. He not only took away the Government of the Mathematicks from the Ma∣bometans, which they had possessed for 300 Years, and gave it to Father Adam; but by a special Pri∣vilege he suffered that Father to apply himself to him immediately in all things which concerned the Missi∣onaries, without first passing thro' the Formalities of the Courts of Justice, who are very severe to Stran∣gers. This signal Favour, joined with many others, raised up the Courage of the Christians, and gave the Heathens greater liberty to close with the true Religion. Many Persons of the best Quality at Pekin desired Baptism; the Provinces follow'd the Example of the Court, and the Harvest became so plentiful, that the Workmen were too few to gather it in.

Those who were employed therein, laboured with such an hearty Zeal, that we do at this present feel the effects of it. There were found Persons of emi∣nent Vertue, Prudence, and Understanding, whom God had formed during the Troubles and Civil Wars, and which the Spirit of the Almighty drew out of the Chaos, like so many Stars, to shed forth the Light of the Gospel, unto the most hidden parts of this vast Empire, accompanying their Preaching with Signs and Wonders.

Among those extraordinary Men Father Father, a Frenchman, distinguished himself above the rest. I had the happiness to tarry some time in that Pro∣vince which was allotted to his care; and I have, after so many Years, found the precious remains

there, which are the necessary consequences of Holi∣ness. Those who were witnesses of his Actions, tell to their Children the Miracles which he wrought to confirm them in their Faith, and altho' one need not believe all which they relate of him, we cannot ne∣vertheless deny that God did in many occasions give an extraordinary concurrence in several great things which he enterprised for his Glory.

It is worth knowing after what manner he founded the Mission of Ham-tçoum, a Town of the first Rank in Chensi, two days Journey distant from the Capital. He was invited thither by a Mandarin, and the small number of Christians which he found there, made him the more laborious to encrease their Number. God put into his hands a means of doing this which he never expected. One of the great Boroughs, which in China are as big as the Towns, was then over∣run by a prodigious multitude of Locusts, which eat up all the Leaves of the Trees, and gnawed the Grass to the very Roots.

The Inhabitants after having used all imaginable means, thought fit to apply themselves to Father Fa∣ber, whose repute was every where talked of. The Father took from thence an occasion to explain the principal Mysteries of our Faith, and added that if they would submit themselves thereto, they should not only be delivered from the Present Plague, but that also they should obtain innumerable Blessings, and Eternal Happiness. They embraced it willingly, and the Father to keep his word with them, marched in Ceremony into the Highways in his Stole and his Surplice; and sprinkled up and down holy water, accompanying his Action with the Prayers of the Church, but especially with a lively Faith. God heard the Voice of his Servant, and the next day all the Insects disappeared.

But the People, whose minds were wholly bent upon the things of this World, as soon as they saw themselves delivered, neglected the Counsel which the Missionary had given them. They were there∣fore immediately punished, and the Plague grew worse than it was before. Then they accused one the other of their want of Faith; they ran in Crouds to the Father's House, and casting themselves at his Feet: we will not rise up Father, said they, till you have pardoned us. We confess our fault, and pro∣test that if you will a second time deliver us from this Affliction with which Heaven threatens us, the whole Borough will immediately acknowledge your God, who alone can work such great Miracles.

The Father, to increase their Faith, made them beg a great while. At last inspired as before, he sent up his Prayer, and sprinkled his holy water, and by the next day there was not an Insect to be found in the Fields. Then the whole Borough being brought o∣ver to the Truth, followed the guidance of God's Holy Spirit; they were all instructed and formed in∣to a Church, which, tho' it was abandoned for some years, is still reckoned one of the devoutest Missions in China.

They say also of this Father that he has been car∣ried over Rivers thro' the Air, that they have seen him in an extasie, that he foretold his own Death, and did several other such Wonders; but the greatest Miracle of all was his life, which he spent in the con∣tinual exercise of all the Apostolical Virtues, in a profound Humility, in a severe Mortification, in a settled Patience, proof against all sorts of Injuries, in a flaming Charity, and a tender Devotion to the Mother of God, all which he practised to his death; to the Edification, and I may say the Admiration even of the Idolaters

While Christianity spread its Root deep through∣out the Provinces, it flourished every day more and more at Pekin; the Emperor did not seem far from it. He came often to our Church, and did there a∣dore the Divine Majesty in such an humble man∣ner as would have been commendable in a Christi∣an. There are still Writings from his own hand, wherein he acknowledges the beauty and the purity of our holy Law; but a Heart set upon sensual pl••a∣sures can never follow the directions of the Spirit; When Father Adam has been pressing upon him. You are, said he, in the right, but how can you expect that any one should be able to practise all these Laws? Take away two or three of the difficultest, and after that per∣haps we may agree to the rest. Thus this young Prince di∣vided between the Voice of human Nature and Grace, thought that we might favour Nature at the expence of Religion; but the Father gave him to understand, that we were only the Publishers, not the Authors of the Gospel. Nevertheless, my Lord, says the Fa∣ther to him one day, tho' we propose to the corrupt World a body of Morals which surpass their forces to comply with, and Mysteries which are above their Reason to comprehend, we do not from thence de∣spair to have our Doctrine received; because we do it by his order who can enlighten the most darkned Understanding, and strengthen the most weak Na∣ture.

These difficulties which the Emperor looks upon as insuperable did not take any thing from that kindness and respect which he bore to Father Adam. He al∣ways called him his Father, placed always his confi∣dence in him: he made him twenty visits in two years; and gave him leave to build two Churches in Pekin; and order'd those which in the Persecution had been demolished in the Provinces to be rebuilt: nay granted him whatever could any ways contribute

toward the solid establishment of the Faith, which without doubt would have made an infinite progress, had not a violent Passion changed the temper of that Prince, and took him away from us at a time when we had the most need of his Protection: we may justly say that his death was owing to an extraordina∣ry grief for the loss of a Concubine. This Woman, whom he had taken from her Husband, inclined him to the worship of false Gods, to that excess that he was wholly altered from what he was before as to his Opinions of Religion. And that time it was that he f••ll sick, his mind being full of Notions from the Bonzes, who swarmed in his Palace, and being vehe∣mently tormented by his Passion, so that he could not get a Moments rest. In the mean while as he loved the Father extremely, so was he desirous to see him once more before he dyed.

At this last meeting the good Missionary's Bowels yearn'd upon him. He was kneeling at the Prince's Beds-feet, whom he had Educated as his own Son, in hopes one day to make him Head of the true Religi∣on. He saw him there under the load of a violent Distemper, disturbed with the impure desires of un∣lawful Love, given up to Idols and their Priests, just upon the brink of death, and that death an Eternal one. The Emperor, who saw him in this concern, would not let him speak upon his Knees; but raised him up, and heard his last advice with somewhat less prejudice against it than usual; ordered him after∣ward a present of Tea, and dismissed him with such marks of tenderness as touched him to the bottom of his Soul, of which he was the more sensible, because he never could bring it about, to work in him a true Conversion.

His death was equally fatal to the Bonzes, who were thereupon driven from the Palace, and to the true Religion which was thereby brought within a

nails breadth of destruction. Many Churches built upon the Coasts of the Maritime Provinces were de∣stroyed, by an Edict which commanded that every body on the Coasts should retire ten or eleven Miles within Land, and destroy all Habitations within that compass all round the Coasts, because a famous Pi∣rate made use of them in carrying on a War against the Emperor. They were also just going to ruin Ma∣cao, and order was given to drive the Portuguese thence, when Father Adam used his utmost effort to save it. At this time all his Credit and Interest, which he had employed so much to the advantage of Reli∣gion, ended. For in a little time he became the ob∣ject of the most bloody Persecution that ever the Church sustered.

The four Mandarins who had the Regency during the Emperors minority, moved upon different▪ To∣picks, and especially animated against the Christians, to whom this Father was the main support, put him and three of his Companions into Prison. Other Preachers of the Gospel were summoned to Pekin, who met with the same treatment, and were loaded each with nine Chains. They burned their Books, their Beads, and Medals, and whatever else carried the Face of Religion; nevertheless they spared the Churches; as for the Christian Flock they met with a more mild usage.

Those famous Confessors had the honour to be dragged before all the Seats of Judgment. There it was that their Enemies did admire their Courage. But they were above all moved by the miserable con∣dition of Father Adam. That Venerable old Man, who but a day or two before was the Oracle of the Court, and the Favourite of a great Emperor, now appeared in the form of a Slave, loaded with Chains, and oppressed with Infirmities, dejected by the weight and burthen of Age, but much more by that of ca∣lumny

which labour'd to blemish his Innocence. He had a sort of Catarrhe which hindred him from making his defence; but Father Verbiest forsook him not, and answered for him, to his Enemies, in so sensible a manner, that the Judges could not enough admire the Constancy of the Pe••son ac∣cused, nor the heroical Charity of the Person who defended him. However as innocent as he was, he was condemned to be strangled, which is in China an honourable kind of Death; but afterwards, as tho' they repented that they had not been unjust enough, they repealed the Sentence, and gave another, where∣in the Father was condemned to be publickly exposed in the Market place, and be hacked alive into ten thousand pieces.

The Supreme Court sent the Sentence to the Re∣gency, and to the Princes of the Blood to have it confirmed; but God who had till then seemed to have relinquished his Servant, began to speak in fa∣vour of his Cause by a terrible Earthquake. The whole Land were confounded at this Prodigy. Every body exclaimed that Heaven itself would punish the inju∣stice of the Magistrates: who therefore to appease the People opened all the Prisons in the Town, and made an Act of Oblivion for all Criminals, ex∣cepting the Confessors of JESUS CHRIST who were still kept in Chains, as tho' they had been the only Victims for whom Heaven had no concern.

But because there arrived divers Prodigies, and in particular fire consumed great part of the Court of Justice, at last fear obtained that from these unrighte∣ous Judges, which innocence could not. They set Father Adam at liberty, and permitted him to go home to his House, till the Emperor should other∣wise dispose of him. This great Man blemished, in∣deed to outward appearance, by an ignominious Sen∣tence which was never repealed; but in truth full

of glory, for having defended the honour of Religion by exposing his own life, dyed a little while after, worn away by the toil of an Apostolical life, but more by the hardships and inconveniences of a trou∣blesome Prison.

His death was too precious in the Eyes of God, to be unaccompany'd with some signal blessing upon the sorrowful remains of persecuted Christianity. It is true that the Missionaries of the Provinces were banished to Canton, among which three were Dominicans, one a Franciscan, (and another of the same Order dyed in Prison) and one and twenty Jesuits; yet four were kept at the Court, whom the Providence of God made use of afterwards to settle Christianity again in its pristine splendor.

God himself revenged the innocence of his Servants. Sony the first Mandarin in the Regency, the most dangerous Enemy the Fathers had, dyed a month or two after. The second, named Soucama, was after∣wards indicted and condemned to a cruel death, his Goods Confiscated, his Children, in number seven, had their Heads cut off, excepting the third, who was cut to pieces alive, the punishment which that wicked Judge had design'd for Father Adam, and with which God chastised his Crimes in the Persons of his Chil∣dren. Yam-quam-sien, who had been the chief In∣strument in the Persecution, fared no better than them. After the death of Father Adam he was made President of the Mathematicks, and had the charge of the Kalendar of the Empire committed to him. Father Verbiest accused him, and plainly made ap∣pear the ignorance of this pitiful Mathematician.

This was a bold stroke, because the Presidents Party was very strong, and the flames which had caused the Persecution were not yet quenched. But many things concurred to give good success to this Enterprise. The understanding of the Father, the

kindness which the new Emperor had for the Euro∣peans, but especially the particular Providence of God which did secretly manage this important Affair. For it is certain that in the several tryals whereby they proved the goodness of our Mathematicks, the Heavens did so exactly agree with what our Fathers had foretold, even above the certainty which our Tables and Calculations could promise us, that it seemed as tho' God had guided the Stars, in such a course as was necessary to justifie our Missionaries ac∣count of them.

The President of the Mathematicks used his best endeavours to defend himself; and because he could not hide his Ignorance in Astronomy, he endeavoured to put upon the Judges, and persuade them that the Christian Religion contained much greater errors than those he was guilty of. In the midst of some meet∣ings where the Emperor was present, he behaved him∣self in such manner as the Emperor could scarcely bear with him. He layed his Hands across, and cryed out as loud as he could: See here, do but observe what these Fellows adore, and what they would have 〈◊〉〈◊〉 worship too, a Man who was hanged, a person who was crucified, let any one judge hereby of their understanding and good sense.

But all these Excursions served only to diminish his own Credit. This wicked person, more blameable for his Crimes than for his Ignorance, lost his charge and was condemned to death. Notwithstanding the Emperor suspended the Execution of the Sentence by reason of his extraordinary old Age; but God himself executed his Sentence of Vengeance. He smote him with an horrible Ulcer, and by his sorrow∣ful death, delivered Religion from this Monster of Iniquity.

Then the care of the Mathematicks was committed to Father Verbiest, the antient Missionaries were re∣called to their old Churches, but forbid to go about to build new ones, or to labour in the Conversion of the Chinese. Lastly, to magnifie our happiness, the memory of Father Adam was mightily respected even at Court. He was publickly justified and cleared, his Charges and Titles of honour were remanded him, and his Ancestors made Nobility. The Emperor him∣self appointed considerable sums of mony to build him a stately Mausoleum, which at this present is to be seen, in room of a Sepulchre, adorned with Sta∣tues and several Marble Figures according to the Cu∣stom of the Country.

Thus it is that God by a continual Vicissitude, proves the constancy of the Faithful by Persecution, and en∣courages them again by punishing their Persecutors. This happy Peace which the Church gained thro' Father Verbiests means, encouraged the Missionaries to repair that damage which Hell had done. Besides the Jesuits, there were several Fathers of the Orders of St. Francis, and St. Augustin, who entered into the Lords Vineyard. New establishments were gained every where, and notwithstanding any Prohibition a great number of Heathens were Converted to the Faith, being more afraid of eternal punishment, than of that with which the Laws of Man seemed to threaten them.

So ardent and so hasty a Zeal will perhaps make you amazed; but besides that Charity is always ha∣zardous, many things contributed to confirm those who might else be afraid of fatal consequences. The first of these is the great Authority which the Missio∣naries have acquired at Court in a small time. Espe∣cially the Emperor is satisfied that they despise Ho∣nours, and that at home they lead an Austere life.

The Prince is inform'd of this such ways that it is im∣possible he should be deceived. He had information from Spies, of all that passed in their Houses; even so nicely as to know their Mortifications and corporeal Penances.

He sends also to the Fathers Houses a young Tar∣tar, of good parts, under pretence to learn Philoso∣phy, but in reality to discover the most secret things in their Families, and to be himself, I think, an oc∣casion of offence. He stays there a year, without knowing what the Princes intentions are, who having sent for him into his presence commands him to tell him all the private disorders of these Fathers, and e∣specially how they have behaved themselves towards him. And when these young Men constantly bear Te∣stimony of the Fathers innocence: I see very well, says the Emperor, they have stop'd your Mouth with Presents, but I know a way to open it again. Then he makes him be severely slashed at several times, yet is not the pain enough to make the young Tartar speak against his Conscience. Which pleases the Prince mightily, who would be disturbed to find him∣self deceived in the Idea which he has formed to him∣self of these fervent Missionaries.

This obliges him afterward to take their part in an Assembly of the Mandarins, some of which do not esteem the Missionaries because their outward car∣riage seems so good. As for that Matter, says the Emperor to them, neither you nor I can find fault with them. After all that I can do to get information, I am persuaded that these People teach us nothing but what themselves practice, and they are indeed as modest as they appear outwardly to be.

The second reason which engaged the Emperor to favour the Missionaries, was the great understanding of Father Verbiest, who in a small time was reckoned the

learnedst Man in the Empire in all Faculties. His Re∣putation is every where spread abroad, and upon ma∣ny occasions his Opinion has the repute of an Oracle. Some Mandarins one day speaking of the Trinity, and using it as a Fable, one of them said, I do not know what the Christians mean, and am as much puzled as you; but Father Verbiest is of that opinion: what say you to that? Can a Man of his sence and understanding mistake? They all held their Tongues, and seemed to yield to this reason. So true is it that the use of humane Learning is so far from being (as some think) opposite to the Spirit of the Gospel, that it some∣times serves to establish it, and to render the most ob∣scure mysteries therein credible.

The third Reason, is that hearty love which the Emperor believes the Missionaries have for him. It is true the Missionaries omit nothing which they think will please him; and as they are the most inflexible and resolute against doing any thing contrary to their Religion, so are they the most complaisant and ready to comply with all the reasonable requests of the Em∣peror. A Rebellion which happened at this time, put it into Father Verbiests power to do the Crown a con∣siderable piece of Service.

Ousang••ei, that famous Chinese General, who had brought the Tartars into the Empire, thought he had then a good opportunity to drive them out again. He was naturally courageous, and in Chensi commanded the best of the Chinese Soldiery, and had got together a vast deal of mony. This made him set up to be Emperor, and made him believe he could easily com∣pass his design. And indeed he so ordered his mat∣ters that he made himself presently Master of the three great Provinces Yunnam, Soutçhouen, and Gueit çheou, afterwards a great part of the Province of Houquam acknowledged him. So that these posses∣sions and Chensi, which he had in possession a good

while before made him Master of almost a third of China.

These Conquests seemed to be the more secure to him, because at the same time, the Vice-Roys of Quantoum and Fokien followed his example, and gave the Emperor on that side a mighty diversion, and beside a powerful Pirate with a great Fleet attacked and in few days took the Island Formosa at the same time.

Less than this would have ruined the Tartars, if they had all concerted their business together; but jealousie which does oft overthrow the firmest Leagues, ruined their Projects. The King of Fokien fell out with that of Formosa, and to preserve himself from being damaged by his Fleet, made his Peace with the Emperor, who gave him such assistance as that he made his party good. The King of Quantoum being unwilling to be any ways under the direction or command of Ousanguei, left him, and put himself under the Protection of the Tartars, who turned all their Forces against this last Rebel, more formidable than all the rest together; for he was Master of all the Western Provinces, and the success which his Troops had hitherto met with, gave them Heart and Courage enough to undertake any thing.

After the Emperor had tryed many several ways to no purpose, he saw plainly that it was impossible to force them from the places where they had entrench∣ed without using his great Artillery: but the Cannon which he had were Iron, and so heavy that they dared not carry them over such steep Rocks, as they must do to come to him. He thought Father Verbiest might be assistant to him in this matter; he commanded the Father therefore to give directions for casting some Cannon after the European manner. The Father presently excused himself, saying that he had lived his whole life far from the noise of War, that he was

therefore little instructed in those affairs. He added also that being a Religious, and wholly employed in the concerns of another World, he would pray for his Majesty's good success; but that he humbly begged that his Majesty would be pleased to give him leave not to concern himself with the warfare of this World.

The Fathers Enemies (for a Missionary is never without some) thought that now they had an oppor∣tunity to undermine him. They persuaded the Em∣peror that what he commanded the Father to do, was no ways opposite to the will or intention of the Go∣spel: and that it was no more inconvenient to him to cast Cannon than to cast Machines and Mathe∣matical Instruments, especially when the good and safety of the Empire were concerned: that therefore without doubt the reason of the Fathers refusal was because he kept Correspondence with the Enemy, or at least because he had no respect for the Em∣peror. So that at last the Emperor gave the Father to understand, that he expected obedience to his last Order, not only upon pain of losing his own life, but also of having his Religion utterly rooted out.

This was to touch him in the most sensible part, and he was indeed too wise to stand out for a nicety or a scruple at the hazard of losing all that was va∣luable. I have already assured your Majesty that I have very little understanding in casting Cannon, said he to the Emperor; but since you command me I will endeavour to make your Workmen understand what our Books direct in this affair. He took there∣fore upon himself the care of this Work, and the Cannon was proved before the Emperor, and found to be extraordinary good. The Emperor was so well pleased with the Work, that he pulled off his Mantle, and in the presence of the whole Court gave it to Father Verbiest for a token of his Affection.

All the Pieces of Cannon were made very light and small, but strengthned with a stock of Wood from the mouth to the breech, and girt with several bands of Iron; so that the Cannons were strong e∣nough to bear the force of the Powder, and light enough to be carried thro' any, even the worst Roads. This new Artillery did every way answer what they proposed from it. The Enemy were obliged to leave their Intrenchments in disorder, and soon after to Ca∣pitulate; for they did not think it possible to hold out against those any longer, who could destroy them without coming themselves into reach.

Ousanguei was himself dead: his Son Hom-boa, who carried on the War, strangled himself thro' despair•• and the rest of them were in a small time utterly routed. So that the Emperor then began to Reign in Peace, and continued more and more to shew marks of Favour and Affection to the Missionaries. So that Father Verbiest has often sighing said, that the Lord's Vineyard was now open, that the Heathens them∣selves gave liberty to enter upon the Harvest, but that yet there were scarce any Workmen to bring it in.

They send to him for Pastors from every place, Tartary, the Kingdom of Corea, the Provinces of China, which have been left destitute by the death of their antient Pastors, invite or rather press him to succour them. Neither does this scarcity come from the Europeans want of Zeal, but from the differences which have arose between the sacred Congregation, who send Vicars Apostolical into the East, and the King of Portugal, who pretends to a right to nomi∣nate all the Bishops there, exclusively to any supe∣riour Ecclesiastical Power.

This Dispute cools the ardour of those fervent Mis∣sionaries, who dare not engage themselves where they must incur either the indignation of their Holy Fa∣ther,

or of a mighty Prince, both which things are very formidable. And thus the Work of God stood still, and those precious minutes were lost, which the favour of a great Emperour and the diligence of a zealous Missionary, might have made so useful to the firm establishing our Holy Faith. But this is one of the Ar••••na of Providence, which, after it hath confounded all the opposition of the enemies of the Gospel, even at the expence of working Mi∣racles, does sometimes suffer that the Zeal of Catho∣licks should do more harm to Religion, than the Ha∣tred and Jealousie of Idolaters.

Sometime after my Lord Bishop of Heliopolis was sent by the sacred Congregation with some French Ecclesiasticks, full of ardour to reform and encrease the new Christianity. This courageous Prelate had once already missed his Voyage: For contrary Winds having obliged him sometime before to put in at Manilla, a considerable Island under the Spanish Go∣vernment, he was taken up upon suspicion there, and obliged to return back into Europe by the way of Mexico. This accident which had broken his first measures, served only to fill his mind with new and those greater ones. He came to Paris, where his good intentions were well known. Rome heard him with pleasure, and followed his Projects in all that re∣spected the Eastern Missions. So that he came ho∣noured with a Power from the Holy See, and laded with the Alms of the Faithful, who expected nothing less from his Zeal than the Conversion of the New World.

He therefore once more passed over the Seas, and happily arrived at China, where he began to scatter abroad that Flame which should warm all the Missi∣onaries. The Jesuits and other Religious not only acknowledged his Authority, but also took the new Oath which the sacred Congregation had appointed,

altho' the King of Portugal had absolutely forbad it. For they thought that that Prince, in whom the love of Religion had always prevailed before his private interest, would not take it ill when he should know that their refusal of it might have occasioned the de∣struction of Christianity in China, and perhaps of the Missions in all the other parts of the East.

This was matter of great joy to the Bishop, who after this happy beginning, made ready, according to his former notions, to new Till this Vineyard of the Lord, whether he thought himself sent like the Prophet heretofore * 1.12. Ecce constitui te super gentes, ut destruas, & disperdas, & dissipes, &c. But God Almighty was sa∣tisfied with his good Intentions, and took him to him∣self a few months after his arrival. His death great∣ly surprised all the Faithful, it did especially afflict the fervent Ecclesiasticks who were the Companions of his Voyage; the other Missionaries submitted with resignation to the Will of God, being perswa∣ded that whatsoever Providence appoints, is always for his Glory, and for the good of the Elect, if they make a right use of it.

This was sweetned by the arrival of two other Bi∣shops, who a little while after supplied his place un∣der the Title of Vicars Apostolical. The first was Monsieur d' Argolis, an Italian of the Order of St. Francis, noted among those of his Order for his ex∣cellent Vertues, and extraordinary Knowledge. He had been employed in the chiefest business there, and our Holy Father thought he could not make choice of a wiser Man than he to place at the Helm of so flourishing a Mission. As he went by Siam, Mon∣sieur Constance understanding his worth presented him to the King, who would fain have kept him in his Kingdom; but because the Orders of the Holy See obliged him to go farther, he resolved at least to shew

him some marks of his esteem and affection toward him, in ordering him, and two of his Companions of the same Order, a considerable Pension. So that had it not been for the Revolutions which a little while after happened in his Kingdom, this Prince worthy of a better Fortune, would have had his Missi∣onaries in China, as well as the most zealous Princes in Europe.

Since this wise Prelate hath been in China, the na∣tural sweetness of his Temper hath very much con∣tributed to the comfort of the Faithful, and conver∣sion of the Heathen. He hath visited all the Pro∣vinces which the Holy See committed to his care, consecrating Priests, teaching and exhorting them, administring the Sacrament of Confirmation, uniting all their affections as much as possibly he could, whose different interests seems to have cooled their mutual Charity to one another in JESUS CHRIST. And tho' one would think that the Portuguese could never have a respect for him, because their pretensi∣ons are wholly opposite to this institution of Vicars Apostolical, yet he has behaved himself with so much Prudence, that all Nations here think themselves par∣ticularly obliged to him.

The second Bishop whom the Holy See has digni∣fied with the Title of Vicar Apostolical, is Monsieur de Basilee a Chinese, educated by the Fathers of Saint Francis's Order, afterwards taking upon himself the Order of St. Dominick. When he was only a Missionary, he had a flaming zeal for the Conversion of his dear Country, and during the Persecution of Father Adam, he was the main support of Religion in all the Pro∣vinces which he travelled through, and strengthned in the Faith. When he was consecrated Bishop, he performed all his Duties perfectly well, and the Holy See did so far approve of his Conduct as to l••t him nominate his Successor. He nominated his Vicar-General

the Reverend Father de Leonissa, an Italian of St. Francis's Order, who in his private Life might have been a Pattern to the most strict Religious, and in the important Employment of Vicar Apostolical, has shewn that he has all that Zeal, all that Prudence, and all that Constancy, which the Government of a great Church requires.

My Lord Bishop of Basilée after he had thus cho∣sen this worthy successor of his Apostleship, fell sick at Nankin, and died full of those happy Visions which God gives even in this World to his Saints. At his Death that Faith shined brightly, which had animated him in his Life-time; and his last minutes, wherein he appeared to be fulfilled with the most sensible touches of Christian hope, seemed to give him an antepast of the Joys of Paradise. All his trouble was for the Missionaries by whom he was affe∣ctionately beloved, and for the Christians who lost in him the first Priest, the first Religious, and the first Bishop that ever China had yet given to Christi∣anity. And as his blessed Memory was every where spread abroad, they have set up his Picture in several places; which the Reverend Father de Leonissa sent to the sacred Congregation, to preserve the Memory of a Prelate whose own Merit, as well as our parti∣cular Obligations to him, ought to make eternally respected.

Besides this the Pope honoured Mr. Maigrot and Mr. Pin with the Title of Vicars Apostolical, both of them Doctors of the Sorbon, diligent, zealous, and set upon following the Intentions of the Holy See, and in a word Companions of Mr. Heliopolis, and In∣heritors of a double portion of his Spirit.

If the number of Missionaries had been answer∣able to that of the Pastors, the Churches in China had now been perfectly filled; but, as I have said, the over care which every one has taken to provide

for it exclusively of others, has rendered People less desirous of going. Good men, nay even those who have occasioned these disorders, have mourned for them in secret. Some zealous Persons have endea∣voured to remedy this. My Lord Bishop of Mun∣ster and Paderborn, whom the care of his own Diocese did not hinder from extending his care even as far as the East, gave a settlement for six Missionaries for ever to China; but dying a little while after, his last Will was never executed. Others in France, in Spain, in Italy, took a great deal of pains to help this forsaken Mission, but they could never compass their designs.

Lewis the Great, who is himself as zealous for e∣stablishing the Gospel, as all the other Princes put together, among the great Designs which he has been intent upon to make Religion flourish in Europe, thought that he ought not to neglect that good which he might do in Asia. He was very sensible of the Necessities of China, which Father Verbiest had repre∣sented to him in one of his Letters, in the most sen∣sible manner in the World; and although he very well knew, that he could not make Missionaries (a quality which no body can give us but the Vicar of JESUS CHRIST) he doubted not but that Reli∣giouses who were exactly skilled in Mathematicks, in attaining, according to his Orders, an exact know∣ledge in Astronomy, might at the same time with good success, labour according to the design of their Institution, in the Conversion of Infidels. He was very well satisfied, that of all the means which hu∣man prudence could advantageously make use of in the most holy Actions, there were none which pro∣moted the concerns of Religion in China more than the Mathematicks.

Being therefore willing at once to satisfie his zeal for the advancement of the Gospel, and the desire

which he had of bringing the Sciences to perfection, he made choice of six Jesuits whom he thought capable of giving good satisfaction to the Learned, and Instru∣ction to intelligent Persons. Those who were thus appointed, could have wished they had all the abilities necessary for this Employment: They did neverthe∣less set out with a good Will, being ready to sacrifice their Lives and all their small Talents to the greater Glory of God, and by consequence to the pious De∣signs of the greatest Prince in the World.

When we came into China, we found it in the Condition I have been relating, the Harvest was plentiful every where, but it was almost destitute of Workmen; or (to make use of Father Intorcetta's words, one of the most noted Missionaries) drowned in those Tears, which the sorrow of seeing her self abandoned forced continually from her: Benedictus Deus qui fecit nobiscum Misericordiam suam, liberavit vos à naufragio, ut prope naufragam nostram missionem ab aquis lacrimarum, summique moeroris eriperet, vos omnes in corde servo, & tanquam veros Societatis filio•• virosque Apostolicos intimis animi praecordiis amplector, &c. Thus he spake to us in his first Letter, to encourage us to assist in the glorious Labours of his Mission.

Providence put it into our power in a little time to employ our selves usefully there; and if we had done no other good than was the drawing after us by our Example several other Missionaries who fol∣lowed us, and who now are full of their holy Labours in the Work of God; it would be a great comfort to us, and a very great advantage to China. But that which is much more comfortable is, that we have hereby contributed very much toward removing those lets and hindrances to the propagating the Gospel of which I spake before. For at the Remonstrance of Father Tachard, supported also by that of the Re∣verend Father General, Innocent XI. suspended the

Oath. And after Clement VIII. granted to the King of Portugal to nominate three Bishops, one of Pekin, the other of Nankin, and the third of Macao. And at this present our Holy Father, who in his own self hath all the Zeal, all the Piety, and all the Wisdom of his Predecessors, animated by the same Spirit, and moved (if I might do my self the honour of saying so) with what I have had the honour to represent unto him of the present State of these Missions, is about to regulate all the particulars therein by the prudent Councel and Advice of the sacred Congre∣gation. To the end that hereafter nothing may be so much laid to heart as the Interest of Religion, and that all Kingdoms of Europe being united in the Love of JESUS CHRIST, may with one con∣sent labour to bring about and perfect this great Work.

Thus, Sir, I have given you a general View of the Establishment and Progress of Christianity in the Empire of China, from the Preaching of the Apostles till these last Times. This Church heretofore very Famous, but after that wholly overturned by Super∣stition, hath at last been re-established one Age ago by one of the greatest Men of our Society, and aug∣mented by the Labours of a great many Missionaries, governed by wise Prelates, honoured by the Pro∣tection of many Emperours, supported by the Bounty of all the Princes of Europe; and, which is more for its Glory, persecuted by all the enemies of Truth, and made precious in the Eyes of God by the Chains, the banishment and blood of the Confessors. I am with all imaginable respect,

SIR,

Your most humble and most obedient Servant, L. J.

To the most Reverend Father De la Chaize, Confessor to the King. Concerning the Manner how each Mis∣sionary preaches the Gospel in China, and of the Fervency of the New Christians.

Most Reverend Father,

ALtho' the important Affairs of China, which detain me at present at Rome, require all my Application, and seem to be my Ex∣cuse if I am wanting in performing any Parts of my other Duties so exactly as I could desire; I cannot nevertheless in the least forget both the Obli∣gations which I my self have to you in particular, as well as the Missions in the East in general.

It was you, most Reverend Father, who formerly drew out the Platform of them, who just then made Choice of their Ministers, whom your Testimonials, together with the Esteem of one of the greatest Prin∣ces upon Earth, have rendred in Process of Time more Renowned than all their particular Qualifications.

This Royal Protection, under which we have un∣dauntedly affronted Dangers; those Letters written on our behalf to Sovereigns and their Officers; those magnificent Presents, those regularly settled Pension•• those extraordinary Helps, (and what we value muc••

more) those so grave Counsels, savouring so much of the Spirit of God, wherewith you have in a manner hallowed our First Voyages, and which we still look upon as the safest Rule of our Behaviour and Conduct, are Benefits either received from your self, or procured by your means. 'Tis but just, most Reverend Father, that in what part of the World soever we be, we should testifie our Acknowledgments. For my part, I am perswaded that one cannot give you more solid Demonstrations of them, than by maintaining by our great Zeal, what you have performed to our Advan∣tage. I supposed you would be satisfied, and that at least I should perform my Duty, by acquainting you with the Success wherewith it hath pleased God to crown our Labour; and what Benefits we may hope to reap from the Missionaries which you your self will form, or at least who shall come to us out of your hands.

In a Word, the Time I shall employ in writing to you upon this Subject, is so far from any ways dimi∣nishing that due Care, and constant Endeavour to promote the welfare of our Missions, that without all doubt, it will much contribute to their future Esta∣blishment; for I hope that your Protection becoming thereby more effectual and solid, will more advance our Affairs, than all the Pains and Care which I can possibly take for their Success.

Pursuant to the First Project that we laid, we were all of us to stay at Pekin, in the Palace, and Service of the Emperor; but Providence otherwise order'd it, and they at last gave way to our Inclination, which moved us to disperse our selves all over the Provinces, for the propagating of Religion. They were content to detain Father Gerbillon and Father Bouvet at Court, where they immediately applied themselves to the stu∣dy of Languages with such Success, that they were quickly in a Condition to assist the Christians, yea,

and to be employed by the Emperor in several impor∣tant Affairs. The most considerable, was the Peace between the Moseovites and Chinese; the Treaty of which, was then afoot 300 Leagues from Pekin, whi∣ther Father Gerbillon was sent with Prince Sosan who was nominated Plenipotentiary for the Empire.

Nipchou was the place where the Ministers of the Two Nations assembled; each of them having a Body of Souldiers attending, to terminate if Occasion ser∣ved, what the Negotiation could not decide: the Haughtiness of both, did oftentimes make them fly out into extremes, which would have proved fatal to both Parties, if Father Gerbillon by his Discretion had not moderated Animosities. He continually passed from Camp to Camp, made Speeches, propos'd Expedi∣ents, pacified their Minds, and he dissembled what∣ever might be apt mutually to exasperate them in the Conclusion: He so dexterously managed the com∣mon Interests, that the Peace was concluded to the Satisfaction both of Chinese and Moscovites. Prince So∣san was so well pleased with the Zeal and Wisdom of this Father, that he declared publickly, that if it had not been for him, all had been in a desperate Condi∣tion; he exprest himself about the matter, to the Em∣peror to the same effect, insomuch that this Prince had the Curiosity to be acquainted with him. He found him to be a very sensible Person, capable, sin∣cere, forward to execute, and even to anticipate his Orders. This Character wonderfully pleased the Emperor; he had a mind to have him near his Person, at the Palace, in the Campaign, and in his Progress into Tartary, where he bestowed upon him so many signal marks of Esteem, that the Grandees of his Court, might have perhaps conceived some Jealousie from them, had not the Father's Modesty won him the Affection of every Body.

These First Favours were followed by an extraor∣dinary

one that was much better relished by this Mis∣sionary: He pitch't upon him for his Tutor in Ma∣thematicks and Philosophy conjointly with Father Bovet, whose merit he likewise much esteem'd▪ The Passion this Prince hath for Sciences, makes him very intent upon Studies every day in a manner Two or Three Hours together, which he spares from his Plea∣sure: It is more than probable, that by the inquiry into natural Truth, Providence will conduct him by degrees to the eternal Fountain of Truth, without which, all others serve not so much to perfect the Mind, as to puff it up with Pride in the eyes of Men, and render it inexcusable before God.

Father Verbiest had already begun to explain these Sciences to him; but, besides his making use of the Chinese Tongue in his Lectures, which is not proper, by reason of its often repeated Equivocals, to illustrate Notions otherwise obscure enough of themselves: Be∣sides that, I say Father Verbiest died. These Fathers supposed the Tartarian Tongue would be better liked by this Prince, and that it might serve their turn the better to make their Notions intelligible. It happen∣ed according to their Expectation, and the Emperor became in a short time so capable, that he composed a Book of Geometry. He afterwards gave it to the Princes his Sons, and undertook to be their Master in it; he call'd them together every day, explain'd to them the most difficult Propositions of Euclid; yea, and this Prince having upon his Shoulders the Govern∣ment of one of the most potent Empires of the World, did not disdain, with his Rule and Compass in his Hand, to spend his Time in the Family in Specula∣tions, which Interest alone scarce makes delightful to private Persons.

Whilst these Two Fathers by their Credit made themselves fit to be in a short time the main Support of Religion, Father Fontaney, Father Visdelou, and my

self did endeavour not to be unserviceable in the Pro∣vinces. Father Fontaney went to Nankin, Father Vis∣delou took Care of the Churches of Chansi, where I al∣so remained some time with him, from whence after∣wards I removed to Chensi, the ancient Place of Fa∣ther Faber's Mission, the Christians of which Place, notwithstanding their having been ••eserted this many Years, do nevertheless preserve their fi••st Fervency, and are still look'd upon as the Mould of that great Flock, and Model of other Believers. We understood at that Time by our own proper Experience, what was often told us, that the Harvest truly was great, and that happy is that Labourer whom the Master of the Harvest doth please to make use of to gather it in. Every thing is matter of Consolation in this glorious Employ∣ment; the Faith of the new Converts, the Innocence of the Ancient, the Aptness of the Children, the De∣votion and Modesty of Women; but yet one is more especially affected by some eminent and exemplary Conversions, to perceive the Work of Grace now and then wrought in the hearts of Idolaters.

The Truth is, these are in respect of us convin∣cing Proofs of that Truth which we preach and de∣clare: For indeed, by what secret Charm could we be able to animate dead Minds, and raise them, (if I may presume so to say) to Reason, to God, to all the Maxims of the most pure and refined Morality; Minds that have been buried, and immersed from their very Infancy in Flesh and Blood? What Force and Power, what Blandishment could be able in an instant, to bring into Captivity rebellious Minds under the Yoak of a Religion so severe as ou••s is, if Jesus Christ himself did not work Miracles, and if the holy Spirit, by the inward and invisible Operation of Grace, did not sup∣ply the Defect of his Ministers?

This is that, most reverend Father, which we expe∣rience every day, with astonishing Comfort, which

doth establish, strengthen and settle us unmovable in the same Faith which God produceth in Idolaters. I would to God I were able to relate to you particularly all that passes in China on this Subject, where in spight of all the Stratagems of Devils, God is so constantly and resolutely Glorified. Yet not being able upon my departure, to pick up the particular Memorial of each Church, I shall only content my self to tell you in Part what I my self have observed in my Mission, and af∣ter what manner I have made it my Business to adorn it, according to the Ideas and Practice of the most grave and ancient primitive Missionaries.

All my Business was reduced to Three principal Points; the First was to cherish, and keep up the Piety of old Believers by the preaching of the Word of God, and above all, by particular Exhortations, which is a∣bundantly more profitable and edifying than any thing that is spoken in Publick, where the Discourse is often not understood, either because of the People's Stupidi∣ty, or else by reason of the Preacher's ill Utterance, and Pronunciation. These poor Souls whom Simpli∣city and Fervency make teachable, do oftentimes hear that, with Tears in their Eyes, which they do not comprehend but by halves; but yet they always im∣prove and edify, by what they understand perfectly. They are especially most taken with Comparisons, Parables, and Histories, and albeit they are not ac∣quainted nor accustomed to that vehement, and some∣times passionate Action of our Preachers, yet for all that, they are moved and wrought upon, when they speak to them with Earnestness, and Concern.

I no sooner came to a private House to confess sick Persons, or about other Business, but presently you should have all the Family, nay, and the Christians too of the Neighbourhood flock together about me, and intreat me to speak to them concerning God. I had made but an indifferent Progress in understand∣ing

and pronouncing their Tongue, especially when I first began to preach, which nevertheless gave them no manner of Offence, so far from it, that if they could but never so little apprehend what I meant, they never were cloy'd with hearing me.

I have moreover taken notice that they had always rather I should preach my self, how barbarous soever my Language might appear, than that I should get them instructed; as I sometimes did by the help of a Chinese Catechist, that had been formed some time before to Exercises of this Nature. But my Visits not being so frequent as I could have wished, I endeavou∣red to make them up by godly Books, with which by God's Blessing, China is very well stored, there having been some Missionaries sufficiently zealous, and able to compose Books, and that very politely, upon all the Points of Religion.

They have very curious and complete Catechisms, wherein the intire and complete Body of the Doctrine of Christianity, the Life, Miracles, and Death of our blessed Lord, the Commandments of God and the Church, are clearly explained. There are likewise to be found particular Expositions upon the Gospels, Treatises upon Moral and Christian Duties, some so∣lid Controversies adapted to every Body's Capacity, Practices of Piety for the different Conditions of Life, Prayers and Instructions for the Use of the Sacra∣ments, a Body of Divinity for the Leanned, for they have translated some part of Tbo. Aquinas, and last of all, St. Ignatius's Exercises for those that mind heavenly things. Insomuch, that this spiritual Seed of the evan∣gelical Word is scattered all over, and multiplied an Hundred-fold.

I could have wished there might have been a Tran∣slation of the Missal, upon the account of saying Mass in Chinese, together with an exact Version of the holy Scriptures Conformable to the Permission obtained

for that purpose the Missal was finished, and Fa∣ther Couplet presented it some Years ago to the Pope: However after having duly examined the Matter, it was not thought convenient to make use of it, but they continued to say Mass in the Latine Tongue, as in other Places. As for the complete Version of the Bible, there are such weighty Reasons why it should not forthwith be published, that it would seem a rash piece of Impudence to do it; and so much the more, because there is already expounded in divers Books, what is contained in the Gospel; yea, and even what∣soever is most Instructive in the rest of the holy Scri∣ptures.

The Second Method to increase the fervent Zeal of Christians, was Prayer: Besides the time appointed for Mass, I assembled them Twice a day to make pub∣lick Prayers. They sung in Two Choirs with such marvellous Devotion, that it made me wish that the European Christians might have been witnesses of their Piety; for their rude, and sometimes scanda∣lous Deportment before our altars, will certainly be condemned at the great Tribunal, by the Modesty of those later Christians.

They do not understand either singing by Notes or Musick as we do, yet have they Tunes of their own composure no ways unpleasant, which seems to me abundance more tolerable, than what are used in se∣veral Societies of Europe: They had likewise several sorts of Instruments; Consorts they seem to admire, and our Villages in France would serve their turn well enough in that point.

The Chinese are of that Temper, that they had need of something sensible to heighten their Devotion; sumptuous and magnificent Ornaments, Singing, pompous Processions, the Noise of Bells, and Instru∣ments, and the Ceremonies of the Church are very taking with them, and allure them to divine Service.

I took extraordinary care in that matter to procure for them all that the Church out of her most wise Conduct, hath permitted to the servants of God; yet always distinguishing that which Superstition, if one have not a care of it, is wont, in process of time, to put into the common Peoples head.

I applyed my self more especially to inspire them with respect to our M••steries, they made their Con∣fession usually every Fortnight. Their Confession was not only attended with Tears, (for the Chinese are more subject to Weeping than we) but also with severe Penance in the Evening in the Vest••y.

The lively Faith they had for the adorable Sacra∣ment, made them constant attenders on the Altar; and when I permitted them to receive it, they com∣municated with affections of veneration capable of inflaming not only such who are but Lukewarm, but almost Christians. You might see them prostrate at se∣veral times with their Face on the ground lamenting, and commonly shedding abundance of tears. Such like postures, more frequent and ordinary amonst Asiati∣ques than Europeans, yet evermore edifying and sub∣missive, do exceedingly contribute to excite Devo∣tion in the Soul, and to impress upon the Mind that profound Veneration which the Majesty of our My∣steries deserve at our hands.

This respect extended it self also to the Images, Reliques, to the Medals, Holy Water, and in general to whatsoever bears the Character of our Religion.

They bore more than that, •• particular veneration for the Virgin Mary, which perhaps had gone too far, if care had not been used to regulate it. They call her the Holy Mother (Chin-Mou) and do invoke her in all their Straits and Exigencies. The experi∣ence they have had of her Protection, hath confir∣med them in this warm Devotion, and the benefits they receive daily from her, persuade them she is acceptable to God.

The Women are yet more animated with these Sentiments than the Men. All their Churches are dedicated to her under the Title of Chin-mou tam, that is to say, the Temple of the blessed Mother. There they meet together, for they never enter in∣to the Church of the Men, as the Men dare not pre∣sume to set foot into theirs. But the passionate love that the Christians have for Jesus Christ, make them really Devout, and walk worthy of the Profession they have embraced. They continually repeat these following words, Iesus the Master of Heaven, who shed his blood for us: Iesus who died to save us. Be∣ing it is the Mystery wherein we most carefully in∣struct them, so it is that they most stedfastly believe. Every one shall have their Crucifixes in their Cham∣bers; and notwitstanding the nakedness of our Images did at first give some offence, yet have they in pro∣cess of time accustomed themselves to them. We distribute them to the People with some precaution, for fear they may chance to fall into the hands of Idolaters, who might either through ignorance or malice, be apt to profane them.

And this was the reason why after Mass was said, I commonly removed from the Altar a large graven Crucifix, the Pagans do oftentimes come out of cu∣riosity to see our Churches; now they might have stole it away, or spoken of it irreverently and blas∣phemously; which nevertheless was not brought to pass by the Paints of Christ's Passion which I left with them.

Now as for Christians, we are far from conceal∣ing from them this sacred Mystery of our Redemp∣tion, or from dissembling in the least circumstance of the same. What certain Hereticks have writ con∣cerning it is a foul Calumny, which all the Chinese Books and Cuts therein engraven, have long ago diproved and confuted.

The Cross is carried publickly in the Streets in Proces••••on, planted on the tops of Churches, painted over the Doors of the Christians Houses. I have no where observed the Ceremony of the Adoring of the Crof••, performed every Good Friday publickly, practised with more Adoration than in China; nay, I sincerely protest, that I never assisted thereat with∣out being forced to mingle my Tears with those of the Believers, who outdo themselves in Devotion and publick Penance on that day especially. Those who have accused their Faith in this point, would them∣selves be ashamed at the insensibleness of Europeans, had they assisted at our Ceremonies. For our part, we are overjoyed to see the Opprobrium of the Cross to Triumph, as far as the utmost limits of the Uni∣verse, over the most proud and haughty Nation in the World.

The particular Instruction of the Chinese Women is much more troublesome than that of Men; they are never Visited but in the time of their Sickness, neither do they ever come to visit the Missionaries; but they may be spoken with in their Churches, or else one may cause them to meet every Fortnight to say Mass, and administer the Sacrament to them; they dare not come of••ner for fear of Scandal, the Laws of the Count••y doth not so much as allow them that, because the disorders that happens every time the Pagan Women visit the Temples of the Bonzes, causeth our Assemblies to be suspected, and affords a specious pretence to the Gentiles to cry down Religion.

Notwithstanding a man cannot imagine what Fruit may be reap'd by it. I came to this Church up∣on Friday Evening to hear Confessions. 'Tis always in a place exposed to every ones view; for in this case one cannot act with too much caution. On Saturday morning I finished the Confessions of those

that were not able to get a place the day foregoing. Almost every one of them Confess, and would be glad so to do every day if they had liberty granted. Whether it be tenderness of Conscience, or esteem for the Sacrament, or some other reason best known to themselves▪ I know not, but they think they can never set time enough apart to discover their Faults. There is required, abundance of patience to hear them; and being naturally of a mild disposition, they would▪ take it very ill to be handled roughly; yet have they one good quality, that they are seldom Testy and Froward. They receive the Instructions from their Director in all humility; they▪ blindly pin their Faith upon his Sleeve: we never inflict great Penance on them, nay tho' it be a difficult matter to reduce them from their ordinary peccadilloes, yet do not they find it so hard to bewail and lament for them.

As for notorious Sins they very rarely commit them, because their Condition exempts them from the most dangerous opportunities; and if they could be brought to keep Peace in their domestic Affairs, their Life would be otherwise wonderful innocent. I have observed in many of them a certain Devotion that wanted but little of Holiness. They always ap∣ply themselves to Business or to Prayer, seeking all op∣portunities for the Education of their Children, or for their own improvement: Very scrupulous and nice in the observation of the Practice of every Christian Du∣ty; Charitable, frequent in Mortification; in a parti∣cular manner zealous for the Conversion of Idolaters; attentive to all Occasions that present themselves to do Acts of Charity: Insomuch that I have heard the ancientest Missionaries say, That if China once turn'd Christian, almost all the Women would be saved. This is not an affected Encomium of the Chinese Women; I do faithfully and honestly relate what I

have seen, and I judge of other Churches by this whereof I have the Care and Conduct.

The Instruction of the Youth of riper years gave me as much trouble. I was perswaded that this Age above all other, requir'd cultivating, especially in China, where many things concur to make them have an aversion for the service of God: their easie soft Temper, the Complaisance of all about them; their Relations that dote upon them, and seldom carry a strict hand over them, but let them have their Wills. The company of Heathen Children always corrupted and vicious very soon; their de∣pendance, their complaisance with School masters, who many times have such influence on them as to inspire them with an aversion for Religion. All these are Obstacles to their Instruction, very hard to surmount, what care soever we take.

Yet was I willing to discharge my Duty by seve∣ral ways and means. That which appeared to me the most effectual, was to take a Christian School-master into my House, who was an able zealous Man. The Children came thither to learn, and I took the opportunity to instil Devotion into them▪ to expound to them the principal Articles of Religi∣on, to train them up and discipline them against the Assaults of the Gentiles, to accustom them to the Ceremonies of the Church where they assisted at Mass every day. This Practice did also produce another good effect. The Children of Idolaters who came to Study under the Tuition of the same Master, whether by reason of cheapness, or because of the nearness of the place, heard, whether they would or no, what was taught to their School-fellows: These Instructions form'd and season'd them by little and little to Christianity, and replenished their Mind with abundance of good Notions and Ideas, which, as so many Seeds, in process of time did produce

Evangelical Fruit, that is to say real Conversions.

It were to be wish'd there were a good number of Christian School masters that might teach gratis in Cities, that would be the best means to propagate Religion, and to preserve good Manners, and keep up decorum in Families▪ but the Missionaries are so far from being in a condition to maintain them, that they are hard put to it to subsist themselves; for they do not lead such a Life as some ill informed, or rather ill-affected Authors would have made the World be∣lieve they did. Nay, and I speak even of those who are at Court, who seem by their outside to live in the affluence of all Accomodations. It is true in∣deed they go in their Silks, (according to the mode of the Country) when they go to visit Persons of Quality, yea and they are sometimes carried in a Sedan, or else on Horseback, attended by Servants. All which is necessary to keep up their Credit, and preserve the protection of the Mandarins, for want of which the Christians would be often opprest. But yet that ma kes the Missionaries to lead an hard Life; for these expences consuming their whole Revenue, or Pension, which never amounts to an hundred Crowns per Annum, the small portion that remains is scarce sufficient to live on. The Missionary is very decently (not to say very poorly habited) in his House; his Lodging is very inconvenient, he lies upon the hard Ground, or upon a very thin Quilt without Sheets. As for his Table, it is so frugal, that there is never a Monk in Europe to whom the Canon prescribes such a vigorous Abstinence; some of them pass whole Years together with only Rice, legumin∣ous Vegitables, and Water; for the Thee that is usu∣ally drank, is neither pleasant to the Palat of a Chinese nor a Foreigner.

However, I speak only of the time that they are in their House; for as soon as ever they come abroad

to travel about the Provinces, and to seek the lost Sheep in the Villages, Mountains, and the most re∣mote places, one is not able to express the continu∣al fatigues of their Mission; (I speak chiefly of those that perform in the Western Provinces; for the Channels that water almost all the Provinces of the South, make these Perambulations less tedious.) Then it is that they labour Night and Day, lie in Barns, eat with the poor Country Men, and are exposed to the scorching Sun, and the most vehement Cold, often∣times covered all over with Snow, and wet to the Skin with Rain. And then we meet with nothing to comfort us at our arrival but fervent Christians, that quite weary us out by the exercise of our Mi∣nistry that they expect from us.

The Province of Chensi, that fell to my care, is one of the vastest in all China. I had some Chri∣stians and Churches established an hundred Leagues of one another, whether I must go by Roads so toilsom, that even Horses are of no use. They have Mules bred in the Mountains, and managed for these sort of Journeys, that is to say, for the easiest Ways; as for the other Ways you are fain to foot it, whe∣ther you creep on all four up the Rocks, or descend into the Precipices. You cross over the Valley in Water and Dirt, exposed to Tygres, but yet more to Robbers, whose retreat the Country does favour.

They are not like those fine Ways and delight∣ful pleasant Champain Provinces of the South, which Art and Nature have seem'd rather to have made for the delight of the Inhabitants, than for the con∣venience of Travellers. The Valleys of the Alp•• and Pyrenees are much more passable; and one may properly say of China, that where it is fine nothing in the World is finer; and when it ceases to be so, nothing is more horrid and frightful. Nevertheless since the death of Father F••b••r, one takes delight to

travel along these tedious Roads that he watered formerly with the sweat of his Brows, where he hath shed abroad that sweet savour of Holiness, that still upholds the Faith of Christians, and animates the Zeal of the Missionaries.

The other Churches of this Province are more easily come at. I spent a great part of the Year in travelling from Village to Village, Catechizing, Preaching, administring the Sacraments to Believers that assembled upon my passage in all the places that I appointed. I divided my Time between them and the Idolaters, whose Conversion always proves more frequent in these solitary remote places than in great Cities, or in the Metropolis of a Province. Some of them there were, who being already convinced of the Truth by reading, or by their commerce with Christians, came of their own accord to receive Baptism: Others shaken, and rouzed either by their Relations or Friends, came to hear Disputations, and at last surrendred themselves to the Grace of JESUS CHRIST: Many allured by novelty, or by the in∣treaty of their Neighbours, heard attentively, and al∣ways disputed with a great deal of heat; amongst whom some there were that withdrew from the Di∣sputation more hardened than ever; yet others more faithful▪ to the drawings of the Spirit, gave Glory to God, and humbly acknowledged their Errors. All my trouble in these sorts of Controversies, was, that I could not deliver my self as I would. The diffi∣culty of explaining my self in a foreign Language deprived the Truth of its Weight and Power. I thought if I could but have spoken my native Tongue, there should not have been one Idolater in my Au∣ditory, that should not have opened his eyes to Truth first, and then to Faith. But besides that, Men com∣monly speak enough of it to make every Man in∣excusable, as St. Paul saith; yet I made moreover

this Reflection, That he that Plants, and he that Waters, what pains soever he may take, and how expert soever he may be in Planting and Watering well, yet does but very little by that. A Man ought to refer this great Work of converting Souls to God; 'tis he alone that causes these Plants to encrease, that nourishes them, that raises them up to himself, ac∣cording to the order of his infinite Mercy and eter∣nal Purposes. And at these set Times fixed and or∣dained in the eternal Counsels of Divine Pr••destina∣tion, how many times have I seen a few ill words pronounced sensibly to triumph over Error, because the Holy Spirit, that Master within the Elect, doth unfold the sense of them; whereas prolix Discourses have had none other effect, but only to harden the heart; when, by a just Judgment, God was not pleased to accompany them with an extraordinary evidence and demonstration of the Spirit.

You will, without doubt, most Reverend Father, be exceeding glad to understand the nature of the main difficulties we meet withal in the Conversion of the Gentiles. I have observed three sorts of them, that seem peculiar to the Chinese. Persons of Qua∣lity, and those who would be thought wise, objected chiefly against the Mysteries: Their hearts rose chiefly against the Trinity and Incarnation; a God that was penetrable, a God that could die, was no less in respect of them, than of the Jews a stumbling block and a piece of folly. The Existence of God, Eter∣nal, Supreme, infinitely Just, infinitely Powerful, went easily down with them, and the convincing proofs of it that I urged to them, made them sometimes forbear entering into the Lists with me thereupon.

To proceed in order, and to follow the roads which Prudence and Holy Fathers have chalked out for us on these occasions, I divided our Religion in∣to two parts. In the first I proposed to them what∣soever

Reason exempt from Passion dictates to us. That there is a God; that this God being infinitely Holy, enjoyns us to love Vertue, and shun Vice, to obey Princes, to respect our Relations, to do no wrong to ones Neighbour; that good Men that are often∣times miserable in this World, enjoy a certain reward in the next: That on the contrary wicked Men, who spend their life in inordinate Pleasures, are ri∣gorously punished after death: That this same Hope and Fear, that are the beginning of Wisdom, are likewise the first rule of our Demeanour; but yet that the enflamed Love that every Man ought to have for this supreme Arbitrator of Life and Death, is capable alone to render us perfect.

After I had convinced them by these Maxims, I bid them practise with this Spirit of Love and Fear, these Divine Lessons; prostrate your selves every day before the infinite Majesty of this God that you ac∣knowledge; in this posture, with tears in your Eyes, and an Heart broken, and contrite with grief for knowing him so late, beg of him from the bottom of your heart, that he would please to raise you to these sublime Truths, which Reason doth not disco∣ver to you, but which it hath pleased him to reveal to the World by his beloved Son, which at present make up the particular Character of the Christian Faith.

It was not always such an easie matter to obtain what I demanded; the most part of the Gentiles accustomed blindly to pursue their Passions, found more difficulty to embrace this Novel-kind of Life, than to believe the most abstruse Mysteries. Yet I can assure you, Reverend Father, that of all those that submitted thereto in earnest, I see not any that was not a few days after disposed to believe the most difficult things which the New Testament teacheth u••▪ So true it is, that Faith is the gift of God, that

cannot be acquired by all the force of Reasoning; and those only obtain, who follow our Saviour's Counsel: Seek and ye shall find, knock and it shall be opened to you. God indeed, to accomplish this pro∣mise, did concur pretty often to the Conversion in a most miraculous manner, and I observed in several new Converts so many enlightnings, just up∣on their resolving to live well, and be constant in Prayer, that the Holy Spirit must needs have illu∣minated them.

A Gentleman whom reading and disputing had made to waver in his Opinion, could not yet resolve to believe; yet he determined notwithstanding to practice the Morality of JESUS CHRIST, supposing that a good Life would much conduce to dispel these Mists. At the first his Doubts got ground of him instead of being vanquished: The more he looked upon the Cross, the more did his Spirit revolt. He compared the Fables of his own Religion with the ignominious death of a God-man, that lays the Foun∣dation of ours. They both seem'd to him equally ridiculous; and take what care he could to search, nothing could he find that confirm'd him more in Christianity, than in Idolatry. His Relations and divers of his Friends and Acquaintance, used their utmost endeavour to win him over to JESUS CHRIST, but all to no purpose, and he was just upon the point of taking up his old course again, when our blessed Lord stopt him upon the very brink of the Precipice

One Night (as I had it from his own mouth) he saw in his Dream Heaven open; JESUS CHRIST appear'd to him full of Majesty, sitting at the right hand of the Father, and surrounded with an infinie company of blessed Spirits: on one hand he shewed him those eternal Rewards that are promised to Chri∣stians; on the other he discovered to him profound

Abysses, which the Torments and Shreiks of a great many Idolaters made gastly and frightful. That is thy portion, saith he, with a threatning countenance, if thou dost not follow me. Oh! Son, continued he with a more mild countenance, Must my Cross dis∣courage you? And must a death which is the source of my glory, make you ashamed?

This Vision frighted him, and he awakened quite another Man; he did not look upon it as a Dream, he did not busie himself to find out what extraordinary thing, chance, and an over-heated imagination were capable oftentimes to produce during sleep: the poor Man being persuaded that God had spoken to him, demanded to be baptised with a great deal of importu∣nity: nay, and he was so far from having any trouble to submit to the belief of our Mysteries, that he pro∣tested he would willingly part with his life to defend the Truth of them.

Another less knowing, yet much more obstinate, did not only not forsake his Errors, but did even scoff at, and deride our most holy Mysteries, and was pre∣sent at my instructions, only to jeer them: yet had he permitted his Wife to turn Christian, because he was not willing, by crossing her desire, to breed a disturbance in his Family. But said he would have a great care of following her example; for fear the World should be apt to believe that all his Family was run mad.

Being naturally of a more spritely temper, and brisker than your Chinese usually are, I endeavoured to win by fair means, more than by Disputation; at length, perceiving neither of them prove effectual, I went one evening to his House to see him, and taking him aside; I depart to morrow, Sir, said I, and am come to take my leave of you. I must needs confess it is not without some sorrow, not only be∣cause I leave you, but more especi••ly because I leave

you in your Errors. At least, before my departure, do me one small kindness, your Wife is a Christian, she hath an Image of the God-man, whose Religion I Preach, do so much as Prostrate your self some∣times before this same Image, and beseech him whom it represents to illuminate your mind, if it be true that he hath power so to do, and if he be capable of hearing you. He promised me he would do it, and presently after my back was turned he performed his promise.

His Wife, ignorant of what had past, seeing him upon his Knees adoring JESUS CHRIST by often bowing his Head before this Image, supposed he was Converted, and sent one of her Relations into an House adjoyning where I was, to acquaint me with it: I ran thither, and found him still so taken up in this Action, and in Prayer, that I had not a mind to interrupt him.

As soon as he rose from his Knees, I told him I could not sufficiently signifie my joy to him, occa∣sioned by the wonderful change God had lately wrought in him.

How! saith he, all amazed, did you see at such a distance what past in my mind, or hath God re∣vealed it to you? JESUS CHRIST himself, reply'd I, lets me understand so much, for he acquaints us that those who ask any thing of his Father in his name shall be heard! Oh! Father, cryed he, it is true, I am no longer the same Man, I perceive my∣self a Christian without yet knowing what Christia∣nity means; but pray instruct me, I am ready to submit, and to receive Baptism this very moment if you please.

I told him I baptized no body before I had first in∣structed them, that being obliged to depart, I would nominate a Christian to whom he might have re∣course in my absence. He consented to every thing

and we prostrated our selves before this miraculous Image, to return thanks to the Divine Majesty, who can, when he sees good, from the hardest Stones raise up Children unto Abraham.

Amongst several other effects of that Grace, where∣with it hath pleased God to bless my Mission, the Conversion of an old Officer in the Army seems worth the relating to you. From a private Sentinel, he was got up to be the King's Lieutenant in one of the Cities of the third Order, notwithstanding he was very rich, yet had he never a Concubine; his Wife being a Christian, obliged him to live in a more re∣gular manner than other Mandarins. But nothing could determine him to turn Christian; not that he was bigotted to Paganism, his desire of advancing himself in the World took up all his thoughts, and had till that time never owned any De••ty but his For∣tune. This indifferency for all sorts of Religion, is of all conditions the most dangerous; and I have found by Experience that a Man is never at a greater di∣stance from the true God than when he acknowledges none at all.

Yet had he a great value for Christians, because he edified by their innocent life. When I chanced to go to his City he always made me a Visit; and because he thought it pleased me, he went sometimes into the Church to lie Prostrate before the Altars. I thereupon took occasion to lay the business of his Salvation home to him, but he heard the most serious things, that I spoke to him thereupon, with a smile.

One day speaking to him of Hell in a more terri∣fying manner than usual; you must not be surprized at my undauntedness, says he, it would be a great shame for an old Officer, as I am, to be afraid. E∣ver since I turned Soldier I took up the resolution to fear nothing: but after all, saith he, what reason can I have to fear, I do no body wro••g; I serve my

Friends, and am faithful to the Emperor, and if here∣tofore I have been subject to the usual disorders of Youth, I am at present temperate enough in my Pleasures. That is as much as to say, replyed I, that you strive to gratifie the World, but you are no wise solicitous to render to God what you owe to him; could you imagine you should be a good Officer, in discharging the particular duty of your Calling, if you refused at the same time to obey and acknowledge the Emperor.

'Tis not enough to be regular in all the Actions of a private life; the principal duty of a Subject is to sub∣mit to his Sovereign, and the whole duty of a Man is to own and fear God. You are in the right, saith he, I do seriously think it. You think so in vain, replyed I, if that God, which I speak to you of, does not give good thoughts. Beg of him this Evening to enlighten your Understanding, he will hear your Voice; but do you remember also to listen to his, and follow it.

Altho' I could hope no more from this Discourse, then from several other preceeding ones, yet I ob∣served he was wrought upon: I mention'd some such thing to his Wife, who took an occasion thereupon to speak home to him, and one of his Officers being very Zealous, and well instructed, desired him at least to assist at Evening-Prayer to be performed in his House. His presence stirred up the fervency of his Domesticks, and they all beg'd of JESUS CHRIST that he might be Converted, with Cries and Tears, which the infinite goodness of the Almighty can scarce ever withstand.

From this very moment he began to waver, and the various thoughts he revolved in his mind a great part of the night concerning the danger wherein he was, made him take up a resolution to go through with Religion. But our Lord instructed him con∣cerning

it immediately; for he seriously protested, that being a little sleepy, he had such horrible repre∣sentations of Hell, that he was no longer in suspense whether or no he should resolve: upon his awakening he found himself a Christian, or at least he took up a firm resolution so to be as soon as possible he could. He forthwith repaired to the Church where I said Mass; when it was finished, I was surprised to see him at my Feet begging Baptism of me, with his Eyes bathed in Tears. Weeping, I say, for scarce could he utter his mind, so much did his Sighs and Tears interrupt his Discourse: he spoke likewise with a much more confident Air, and there was observed in his Action I know not what sort of fear, that had seised him, of which he was not Master. Whether it was that his imagination was still smitten with the representa∣tion of Hell, or whether God by this change was pleased to make us, as well as him, apprehensive that all the bravery and haughtiness that War is capable of inspiring, is not proof against that saving horror which he darts (when it pleases him) into the most undaunted Hearts.

I had a great mind, according to my custom, to take some time to examine and instruct him, but he protested that he would not go out of the Church till he was baptised. Perhaps I shall dye this very night, said he to me, and you will be grieved to know me eternally damn'd. His resolution not to forsake me, the intreaty of Chri∣stians, that went down to the ground to me to ob∣tain this favour, and I know not what internal mo∣tion prevailed upon me. I examined him about eve∣ry point of Religion: he understood one part of it, and learnt the rest with so much easiness, that two hours after I thought I could initiate him into our Mysteries. His Conversion made a great noise in the City, several Idolaters followed his example; and since in Heaven itself there is rejoycing at the repen∣tance

of one sinner; there is no question but the Saints and Angels were joyful of the Conversion of this very Man.

This submission of our spirit to the obscurest My∣steries, how difficult soever it may seem, yet is it not the thing that troubles the Gentiles most; several o∣ther considerations are greater rubs in their way. The first is the restitution of ill gotten Goods, which in reference to the Merchants and Mandarins is an al∣most unsurmountable obstacle.

Injustice and Cozenage are so common in China, in these two conditions, that few of them there are who have enriched themselves any other way. A Merchant always puts off his Wares at the dearest rate he can possibly, and never utters his good Mer∣chandise but when he cannot get rid of his bad. Cun∣ning and Craft, so peculiar to this Nation, seem to intitle it to the right of Sophisticating all things. But the sanctity of our Religion doth not permit what human Laws tolerate: a Man when he is become Rich by unjust dealing, must come and make up his Accounts with God, when he does in earnest think he is come to the knowledge of him. I must confess that I never insisted upon this point but it made me tremble. This is for the most part a Rock of offence to a Chinese.

They do not boggle at the Mysteries, nor ever call them in question, and the reason is because they seem not cut out for speculative Sciences. But as to the business of Morality they have a certain penetrating aptness, and think themselves little inferiour to us.

It is very true, says a Merchant to me one day, a Man is not allowed to defraud or do wrong to his Neighbour; but it is not I that Cheat when I sell too dear, or when I put off my bad Stuffs, the Buyer a∣buses himself. As he for his part desires to have them for nothing, or as little as he can, if I agree to

it. So I likewise am in the right to exact large rates from him, and to receive them, if he be so simple as to give them me; this is the fruit of our Industry, and this profit is no violence, but the effect of my Calling, that teaches me to improve my Trade.

Moreover, adds he, altho' it should be true that I should possess another Man's Goods, and that I should have committed a fault by enriching my self at his cost; how can I have the Conscience at pre∣sent to strip my Children naked, and reduce them to beggery? Believe me, Father, those from whom I have extorted what they had, have I'll warrant you done as much to others, who again have enriched themselves after the same manner. Here it is the Custom to deal thus, and every one in particular, (if they have any reason) ought mutually to par∣don one another for these small faults; otherwise we must undo and overthrow whole Families, and introduce a disorder worse than the mischief that one hath committed. As for my part I freely pardon those who have choused me, provided no body will molest me about the pretended wrong I have done him.

This is the Language of the Children of darkness, of whom JESUS CHRIST saith, that it is easier for a Camel to go through the Eye of a Needle, than for a rich Man to enter into the Kingdom of Heaven. Let a Man represent to them what he pleases; yet will they always have their own way, being more obdurate than blind; for they seldom fail of admiring Justice, and an unbyassed humour in others. See here an example of what I say, whereof I have been witness my self.

A young Man travelling in the Province of Chensi, where I chanced to be, found a Purse upon the Road of about ten or twelve Crowns; he had the honesty to inquire after the person to whom it belonged, that

he might restore it. This was look'd upon as an he∣roical Action by the Chinese; now the Mandarin of the place would not let him do it without a recom∣pence, he made an Encomium of it himself in a Dis∣course that was printed in a large Character, and af∣fix'd upon the Palace-Gate.

But God Almighty, to whom even natural Vertues are acceptable, was infinitely more gracious to this young Man. For proceeding on his Journey, a person unknown to him accosted him, and said how came it to pass that you restored the mony so generously? Do not you know that it is none but the Christians duty to do such things as these, and know, that in the state wherein you are, all your moral Actions will not hinder you from being damned: believe me you will do well to go to the Father of the Christians, and embrace their Religion, without which all your up∣rightness and natural equity will stand you in no stead after death.

He immediately obeyed, and returned back to find me out, he related to me with abundance of modest simplicity what had happened to him, and ever and anon he would be saying; what is it to be a Christi∣an, and what would you have me do? I instructed him with so much the more easiness, because he took nothing amiss: in a word, he was indued with so much innocence and candor, that I was much taken with him; so that when I found him well disposed, I proceeded to the baptising of him, and put him in a way to sanctifie his good inclinations for the future.

The Devil, who understands the blind side of the Chinese, as to matter of Interest, hath inspired the Ido∣laters with a Maxim that always retains them in their Errors. The People fancy that one is Christian e∣nough if one be poor, and that Christianity was the Religion of beggerly Fellows. So that if there hap∣pen any misfortune in a Family; if there chance to

be a Christian in it, all others presently lay the blame upon him, and load him with their imprecations. One cannot without a strong Faith resist this Perse∣cution, and when one proposes to an Idolater, pre∣possessed with this false idea, to embrace the Christian Religion; inward Grace must be exceeding strong to oblige him to Sacrifice his Fortune, and to for∣sake, as he imagines, all his temporal Interests.

This very reason sways almost with all the Manda∣rins, who venture all as soon as they think of be∣coming Christians. Father Adam's fall, that drew along with it so many illustrious Families in the late Persecution, makes their Hair still stand an end. They know that the Religion of the Europeans is not approved of by the Laws, and withal that they may deprive all such as embrace it of their Lives and For∣tunes. What Protection soever the Emperor may grant to the Missionaries, he may hereafter revoke it, he may die. And the Parliament watch all opor∣tunities imaginable to root out Christianity; so that the fear of losing the deceitful riches of this World, deprive a multitude of People of eternal Blessings, which they cannot sufficiently value, nor know the worth of.

But now if a Mandarin, who has any work of Grace upon his Heart, wave all these considerati∣ons, yet upon his Conversion, he meets with another notable obstacle to his perseverance, still more diffi∣cult to surmount than the former. Since the Pensions of the Officers are not capable to supply the usual Expences of their Family, they have no other fund for to maintain it besides injustice.

The Ministers of State, and chief Presidents of Sovereign Courts of Judicature of Pekin, do under∣hand exact considerable sums from the Vice-Roys. And these latter, to make it good, have recourse to the principal Mandarins of the Province; who again

lay a Tax upon the Subaltern Officers. None dare presume to dispense with it, without running into the danger of being quite undone, insomuch that every one of them, that he may maintain his Post, gapes after getting mony by hook or by crook.

This Ministry of injustice, which the ambition of the Grandees, and Avarice of some of inferior Rank, have introduced into the Empire since the last Revo∣lution, gives a mortal blow to the establishment of our most holy Faith upon a solid Foundation, because a Christian Mandarin, ceases to be a good Christian, if he fleeces and robs, or else he ceases to be a Man∣darin if he do not cheat.

However, we meet with a great many of them, whom Providence preserves, who have not bowed the Knee to Baal. We have seen in China, as in the Primitive Church, some examples of this Christian generosity, that count the Goods of this World at nothing, in hopes that the Kingdom of Heaven will one day be their Inheritance. During the time of the Persecution there past an hundred things of this nature, that might afford matter of Edification; but being I set down nothing but what I have seen, I shall content my self to relate a more recent example which likewise much affected me.

A fervent Christian of the Province of Chensi, after he had inriched himself in divers honourable em∣ploys, did at last retire from the World, resolving to lay out one part of his Estate in the service of God, and to dispose of the other in leading a peaceable and innocent life with his Family. He had built a Church in the Country, whither I sometimes went to Administer the Sacraments, and Baptise the Cha∣techists, whom he took special care to train up him∣self. But his House standing in a place that was a great thorow-fair, the Troops that are continually going, and coming in China, laid all his Grounds

waste, not daring to do the least Damage to those of his neighbour Idolaters; and this is the Reason that induced them to deal with him at this rate.

The Chinese are wont publickly to belch out Curses against those that do them wrong, especially, if they cannot be revenged of them other ways. If a man hath been rob'd in his House, and one cannot disco∣ver the Robber, every Morning and Evening for seve∣ral days together, the Family's Business is to curse him; the Father, Mother, Children, and the Ser∣vants, take it by turns, and relieve one another in this Exercise, and wish him all mischief imaginable; they have, (if I may so express it) Formula's of foul Language, and dire Expressions, which they repeat an Hundred Times, bawling as loud as possibly they are able, at the Gate, or upon the House-top; and they imagine that the Robber will come to some harm by them••, wherever he be, 'till such time as he hath made amends for the Wrong.

Notwithstanding, there is not one of an Hundred of these Robbers, that give any heed to this tedious Noise, yet, some there be that are frighted at it; and this Fear prevents abundance of Violences. Christians who love their Enemies, and wish well to those that do ill by them, are far from cursing them; so that the Soldiers that I told you of, fearing the Curses of the G••ntiles, spared their Goods, and fearing nothing from the Wrath of this zealous Christian, they plundred his House, stole his Fruit, cut down his Corn, and pluck't up his Trees: So you see his extraordinary Patience, drew upon him all the Damage which otherwise would have equally fal'n upon others.

His Friends more concern'd at his Losses than him∣self, often laugh'd at his insensibleness, and reproach'd him much what in the same manner as Iob's Friends did▪ him on such a like Occasion, telling him, that all his Blessing of God, would not secure him from lo∣sing

his Estate, and probably not from starving: Be∣nedic Deo, & morere, bless God and die.

They were always telling him, that it was a strange Thing, that for the bare Observance of his Religion, he would see himself reduc'd to the utmost Extremity. If so be, say they, you are afraid your self to utter Cur∣ses against those Rogues, send one of your Servants to do it for you, or else let out your Estate to Gentiles, who will not be troubled with these ridiculous Scru∣ples.

This good Man abounding in a lively Faith, and that godly Simplicity so conformable to the Gospel, made Answer, that all he had, was at God's disposal, that he would preserve it, and that upon the whole, he had rather receive Hurt, than to do any. He told me one day; my Children take it very ill, that I leave my House, and Goods, at Sixes and Sevens, to be plun∣dred at this rate: You know, I have my particular Reasons to do thus, but they have none at all to com∣plain, since the Goods do not belong to them; they have wherewithal to live, without being beholding to any Body, upon what I have reserved for my self; but altho' they should be in want, yet, I had rather, when I come to die, leave Examples of Vertue for their Portion, that contribute to the saving of their Souls, than Riches, that may make them lose them.

These Sentiments, most reverend Father, were such matter of Joy, that I am not able to express it to you. I said sometimes to my self in the Excess of my Joy, Is there more Faith than that in Israel? No, O Lord, I have lost nothing by leaving France, since I find some Saints here; thy Spirit hath indeed filled all the Earth, and that profound Science of Salvation, that we in Europe have enjoy'd for so many Ages, be∣gins at length to be spread abroad to the Extremities of the World, by the stupendous Efficacy of thy holy Word.

Nevertheless, because his Children were very ur∣gent with me, to find out some Way or other to reme∣dy this Disorder, and that indeed it was convenient to prevent the Gentiles Malice from prevailing over the Christians Patience; I permitted them on such Occasions as these, to make use of Threatnings in∣stead of Cursings; and to tell them, I wish you no Harm, yea, and I forgive that you have done me; but God who pleads my Cause, knows how to punish, tho' I do not pretend to do it: the Time will come, when you shall be smitten with all the Anathema's that your unjust Violence deserves, and that Curse he sends on you at present, will be to you the Source of all the Miseries which his Law forbids me to wish to you. This Expedient took Effect, and the Christi∣ans growing eloquent for their own Interest, did so lively represent the Judgment of God, that the Idola∣ters durst no longer blame them.

The Second Obstacle in my Way in converting the Chinese, proceeded from the multitude of Wives which the Laws of that Country permit them; that is, in respect of the Persons of Quality only, who, besides their own Wives, take as many Concubines as they are able to maintain; for as to the ordinary Sort, they have not Wealth enough to allow this Expence. The Mandarins are by their condition debar'd from all ordinary Divertisements, they are permitted only to eat now and then with their Friends, and give them a Play: Gaming, taking the Air, Hunting, private Visits, publick Assemblies would be lookt upon in them, as Crimes of State; so that they seek no further than their House to find wherewithal to supply the want of those Pleasures which the Laws abridge them of.

Here and there one of them applies himself to stu∣dy, as the surest means to advance him; but the great∣est part of the Mandarins compose a kind of Seraglio,

wherein they spend all the time that they can steal from their Affairs. One may judge by that, how lit∣tle they are inclined to deprive themselves of Delights, to be satisfied with one Wife, whose Age, nay, and many times Antipathy, have but already too much disgusted them.

It is true, those who are converted, are permitted to take one of their Concubines to Wife, in case the lawful Spouse hath not a mind to turn Christian; but the Laws prohibit them to do so: And in China, one cannot divorce his Wife, except in some very few par∣ticular Cases authorised by Custom: Moreover, the Relations of her, whom her husband should have thus repudiated, would certainly be revenged on him, nay, and would force him by Law to take her again. So that when we propose to the Mandarins the other Difficulties of our Religion, they dispute, they consi∣der how to conquer them; they do not despair to do Violence upon their Inclinations; but this last Point discourages them at first Dash, and deprives them of all thoughts of being converted. I will give you a no∣table Example of what I say.

I was going one day from one Village to another, in pretty bad Weather, and making haste to get there in time, I heard an horse-man behind, who gallop't up to me; he was a man of betwixt Fifty and Three∣score, well mounted, and attended by some Servants: As soon as he had overtaken me, he told me, that the great Esteem he had for the Christian Religion, gave him some thoughts of getting himself fully instructed therein, and that nothing could ever be able to divert him from this Resolution, because he perceived in his mind, a wonderful desire to embrace it. This Ar∣dency, saith I, Sir, without all doubt comes from God, Flesh and Blood do not inspire such like Sentiments into you; for my part, I am ready to assist you; I hope on your part, you will be perswaded to follow

the Voice that calls you: We were afoot in the middle of a great High-way, and taking him aside a little, I be∣gan to instruct him: every thing appeared Rational to him; and after having run over all the mysteries that are most difficult, I advised him to follow me into the Church, whither it was my Duty to go, when I call'd to mind that I had forgot the material Point; I suppose Sir, added I, that you have no Concubines, or at least, you are resolved to send them packing; for without doubt, you are not ignorant, that it is not allowed Christians to marry several Wives. The Religion which I preach, and Jesus Christ taught, applies itself principally to wean our Hearts from sensual pleasures, nay, and doth even sometimes exhort us, to deprive our selves of those which Reason permits.

How, saith he, startl'd at this, am I oblig'd (if I have any thoughts of being a Christian) to turn off my Concubines; ah! what hurt is there in keeping them? what will People say of me in the World? what will become of my Children? and what will become of my self? But, is that same really an Article which cannot be dispensed with? I endeavoured to pacific him, and make him apprehend, that he laboured un∣der a mistake: If to overcome the Difficulties of his Conversion, he relied wholly upon his own natural Strength, and present Inclination; God, said I, who knows our corrupt Nature, hath secret Methods where∣by to assist us, that we do not at First so much as dream of; endeavour only to keep alive that good Will he hath granted you, he will accomplish the rest, you will find your self changed in respect of this, as of all other things.

He listened to me a good while without speaking a Word, but at length taking his leave of me on the suddain, and making a low Bow, he mounts briskly on horse-back, puts Spurs to his Horse, and rides full Speed towards the Place from whence he came; I quickly

lost sight of him, but methought I still see him, so lively was his Countenance for some time imprinted upon my Spirit; and I am still quite disconsolate, for losing a Soul in an instant, which the Grace of our Lord Jesus Christ had been so long a preparing for me.

But now in respect of Womens Conversion, it is much more difficult. A Concubine, for Example, ac∣knowledged the Verity of Religion, and the Misera∣bleness of her State and Condition; she had a great Desire to come out of it, and receive Baptism, it was told her, that the first Step that Faith acquired of her, was to live separately from her pretended Husband, and to farsake her sins; so far she consents, nay, she desires it with all her Heart; but observe what she re∣presents to her self, I belong to a Mandarin who bought me, if I go out of his Doors, he hath right to claim me, and take me again, and inflict Punishment upon me as his Slave. If by good Fortune I avoid his Pursuit, whither can I retire to be in more Security? my Kindred who sold me dare not harbour me, and I shall infallibly fall into the hands of another Person who will engage me in the State that I seek to avoid; I must therefore remain in the House where I am, but how shall I be able to resist a brutish Fellow, who on∣ly consults his Passion, justified by the Laws, and Ex∣ample of the whole Empire: it is to no purpose to lay before him the holiness of Christianity that I desire to embrace; my Intreaties, Tears, yea, my Resistance, and all the Efforts that I, poor I can make, are not able to hinder him; nevertheless, I am resolved to run away whatever it costs me: Order me to do some∣thing, but pray do not refuse me baptism.

It so falls out sometimes, that an Idolater taking distaste at some extravagant Caprichio of his Christian Wife, does wrongfully accuse her, and obtains leave, by the force of Money to sell her to another; yea, some times without any legal Process of Justice, he sells her

and retires into another Province; this Woman gets into the hands of another Man: How can she avoid Sin, receive the Sacraments, and persevere in the Faith? in truth the Missionaries are at their Wit's end, ha∣ving at that time no other Course to take, but to go to Prayer, that God, who sincerely desires the Salvation of all men, would please to make use of those secret means, that his Almighty Power is wont to produce, when his ordinary Providence, and the Efforts of our good Desires, prove ineffectual

We have, most reverend Father, so much the more Reason to hope for these distinguishing Favours from God in such like Occasions, because he often grants them, even then when we do not judge them abso∣lutely necessary. It is true, Miracles are not so com∣mon in China, as the State of that Empire would seem to require: The Emperor to whom they have rela∣ted those which God hath been pleased to work in other Nations, does sometimes reprove us for it. Are we, saith he, in a worse Condition than the Barbari∣ans, that have so frequently seen their Sick healed, and their Dead raised to Life? What have we done to God that he renders our Conversion so difficult? You come from the utmost ends of the Earth, to preach up a new Law to us, contrary to Nature, elevated a∣bove Reason: Is it Just, that we should take your Word for it? Do some Miracles that may warrant the Truth of your Religion, and I'll pass my Word for the sincerity of our Faith.

We have frequently told him, that God was the Master and Giver of these Gifts, and that he distri∣buted them, according to the Decrees of his eternal Wisdom; that it is out of our Sphere to fathom their Depth; that sometimes he did not work these Prodi∣gies in Kings Courts, because he foresaw the ill use they were likely to make of them; sometimes because giving them better Parts and Abilities, and more Pene∣tration

than to others, these ordinary Graces were sufficient for them; whereas the simple, vulgar, and the rude, unciviliz'd Nations, stood in need of the sensi∣ble Marks of his Almightiness, for the more easy dis∣covering of the Truth; yea, and it is more than pro∣bable also, that carnal Prudence which is at such en∣mity with the Spirit of the Blessed Jesus, the Softness, Ambition, and Luxury of great Persons, draw upon them this terrible Chastisement, and that God in his just Judgment refuseth Miracles to Persons, who do themselves refuse to submit to the most plain, and ordinary Laws of Nature.

But, my Lord, (have some replied) the Charity of that great Number of Missionaries, who joyfully forsake Europe, where their Quality, Estates, and their Science, ought naturally to detain them; who traverse a Thousand Dangers, to come hither to sacrifice them∣selves to the Happiness of your People; and with so unbiassed and constant Zeal Sir. Is not there some∣thing of a Prodigy in it? and should it not be as pow∣erful to perswade you as Miracles? If they be such Knowing, Learned Men as your Majesty allows them to be, how do they abuse themselves? and if they be Wise, as you seem to think them; why do they aban∣don all the Pleasures of this World, to come so far to deceive others, and all to no purpose? After all the Reflections they have made this Hundred Years upon the different Religions of China, there is not one of them, who hath not judg'd them all wholly contrary to Reason; but during so many Ages that we have exa∣mined the Christian Religion, we have not observed amongst us one wise Man, and of good Morals, that hath suspected it of Falshood. These Answers do usu∣ally put him to a stand, and force him to make certain Reflections that do not a little disturb him.

In short, most Reverend Father, if Miracles be wanting at Pekin, the Business is otherwise in the Pro∣vinces,

several are there wrought, and those of Father Faber are so generally known, that it is somewhat dif∣ficult not to believe them; not that I go about to justi∣fie all that is related of those, nor of a great many more Prodigies, which they relate on small grounds; but, you'll give me leave not to doubt of those whereof I my self have been Witness; and peradventure, most Reverend Father, you rely so much upon my Since∣rity, as to be inclined to believe them likewise upon my Testimony.

In a Village in the Province of Chensi, near the City of San-uyen, there lived an Idolater, devout in his way, and extreamly addicted to these Superstitions: At the time of Full Moon, he burnt commonly in honour of his Gods, Gilded, or Silver'd Papers, wrapt up in different Figures, according to the Custom of the Coun∣try. One day preparing to Offer this kind of Sacri∣fice before his Gate, there arose a Storm that forc'd him to retire into his House, where he lighted the said Papers in the middle of a Hall, without taking any far∣ther Care; but the Wind blowing open the Gate, drove them up and down every where, and they had not time to prevent one part from flying into a Stack of Straw, which set fire on the House.

People came running, but the conflagration became so furious, in a moment that it was impossible to extin∣guish it. The House on one side adjoyning to the Ido∣later's, belonged to a Christian, and by this time seem'd (half encompassed with the Flames driven furiously by the Wind) to be in Danger of being quickly quite consu∣med; this poor Man, attended with divers others, got upon the House-top, and did his Endeavour, but all in Vain, to defend himself from the Conflagration; when his brother very confidently came as near the Fire as he durst possibly, and fell on his Knees upon the Tiles, and looking up to heaven, said, O Lord, for∣sake not those that put their Trust in thee; all that thou

hast bestowed upon us is here; if we lose it, the whole Fa∣mily is reduced to the utmost Extremity: Preserve it, O my God, and I promise before thee, that I will assemble all the Christians in the Neighbourhood, and we will go to Church together, to demonstrate my acknowledgment of the same. Thereupon, he loosed a small Relique from his Chaplet, threw it into the middle of the Flames that by this time cover'd part of the House.

This Action, perform'd with such a sprightly Air, did equally attract the Attention of Christians and Idolaters, who mightily astonished at their Compa∣nions Confidence, expected the event of the Busi∣ness; when Heaven all on the suddain, declar'd it self in a most miraculous manner; The Wind blowing violently, forthwith slacken'd, and a contrary Wind stronger than that arising at the same time, drove the violent Streams of the Flames to the opposite side, up∣on the House of a wicked falsehearted Christian, that had lately abjured. It was consumed in a Moment, becoming an Example of divine Vengeance, as the House that Heaven preserved, was an evident Token of his Protection.

I was at that time Six Miles from the Village. 'Tis true, my urgent Business hindred me from being my self upon the Spot; but I sent very credible Persons thither, to be inform'd about it. The Pagans first of all, bore Witness to the Truth; and some while after, the Christians thereabouts, conducted by him who was lately heard in his Prayer, appear'd in my Church to fulfil his Vow; where with one accord, they eccho'd forth the Praises of the Great God, who alone is able to cause his Voice to be heard by the most insensible Creatures, to the Confusion of false Gods, that are not themselves capable to hear the Voice of rational Creatures.

Some Months after, there happened a thing no less surprising, the Consequences whereof, were very be∣neficial

to Religion: An Idolater of an indifferent Fortune, felt himself assaulted with an unknown Distemper; it was so catching, that his Mother and Wife shar'd in it likewise: Two or three times a Week he fell into fainting Fits, which at the beginning, look'd like Swooning, and then turned again into cru∣el Head-aches, Pains in the Stomach and Bowels, sometimes they found themselves extreamly agitated, as if they had had a Fever; they lost the use of their Reason, their Eyes rolled in their Heads, and men judged by several other unusual Postures, that the De∣vil had a hand in the matter.

They were the more perswaded to it, because they often found their House all put out of Order, the Chairs, Tables, and earthen Vessels overthrown, not knowing on whom to lay the Fault. The Physicians whose Interest it was to pass Judgment, that Nature on the one hand, and the Malice of the People of the Family on the other, were the Cause of these several Actions, made use of all their Medicines to Cure them. The Bonzes on the contrary assured them, that the Devil was the Author of the Mischief, and de∣manded unreasonable Alms to stop it's Course. So that the good People abused on every hand, had thrown away all their Estate in Four Years time upon the Covetousness of these Impostors, without finding any Benefit: However, seeing the Distemper afforded them some Intervals, they sought up and down in the Cities thereabouts for new Remedies for their Griefs.

One Day, this Idolater going for this purpose to the chief City, he found a Christian upon the Road, to whom he told his Condition, and how miserably he was handled; no Question, saith the Christian, but it's the Devil that torments you; but you well deserve it; Why do you serve so bad a Master? we fear no such thing, because we acknowledge one God, whom the Devils adore; yea, they tremble before his Image;

and the Cross only that we wear about us, hin∣ders him from coming near us. If you will accept of a Picture of JESUS CHRIST, and you and all your Family will Honour it, it will not be long be∣fore you see the Effects of it: However, it is soon tried, it shall cost you nothing, and you may judge by that, that I have no other aim but your Benefit.

The Idolater consented to it, and hanging the ho∣ly Image in the most honorable Place of the House, he prostrated himself before it with profound Respect, and begged every day Morning and Evening of our Saviour, that he would vouchsafe to heal his Body, and enlighten his Mind. His Mother and Daughter fol∣lowed his Example, and from that very Moment the Demons abandoned the Place, of which JESUS CHRIST had taken possession.

These good People growing stronger and stronger in Faith, as the evil Spirit gave ground, began at last to think of being Converted in good earnest. They came to enquire for me at Signanfou the usual Place of my Residence, and demanded Baptism of me; they had already got themselves Instructed; they had more∣over got all the Prayers by heart that we teach the late Catechumens: But their Distemper making a great Noise in the Country, I was willing every Body should be Witnesses of this Conversion, and so went to the Village my self, hoping this Miracle might settle Chri∣stianity therein, upon a solid Basis.

Just upon my appearing, all the Inhabitants follow∣ed me to the Place where the Image was still hanging; then I begun to tell them, that they were not to que∣stion the Verity of our Religion; God, having him∣self spoken by a manifest Miracle; but that I had caused them to assemble, to Instruct and Baptize them: For, in a Word, what do you desire more to be con∣vinced of the Weakness of your Gods, and the Power of our God? the Demon laughs at you so long as you

oppose him with nothing but Idols; but he is not able to hold it out against the Image only of the Christi∣an's God. Do you imagin to escape this God after Death, whose Power Hell owns, and whose Justice it experiences every Moment.

The multitude interrupted me by a Thousand ridi∣culous Objections, which I easily answered; at last some body told me, that the Devil had no hand in the Malady in Question; that how extraordinary soever it appeared, might proceed from several natural Cau∣ses: that is, said I, the most rational Thing you can say; but yet does no way extenuate the greatness of the Miracles. Let the Malady come from the Devil, or from Nature, I will not examin that; but it is cer∣tain at least, that the Cure comes from God, whose Image this man hath worshipped; and there is no less Power requisite to cure natural Distempers, than to drive out evil Spirits. This Reason should have made an equal Impression on all Minds, but Grace that acted differently in the hearts, gave place in some to volun∣tary Obdurateness, whilst it triumph'd over the Obsti∣nacy of others. Twenty five Persons at last gave Glo∣ry to God, who alone worketh great Marvels: Qui facit Mirabilia magna solus; and were shortly after Bapti∣zed.

These Hauntings, and Infestations of Demons, are very ordinary in China amongst the Idolaters; and it looks as if God permitted it so to be, to oblige them to have Recourse to him. Sometime after this Acci∣dent that I but just now Related, a Maid, just upon her Marriage, was attacked with a Complication of several Diseases, which the Physicians knew not what to say to, and which the Chinese are wont to ascribe to the Demons. Her Mother persuaded her to turn Chri∣stian, and he that was to marry her, promised to build a Church to the God of the Christians, in case Baptism gave her any Relief: As soon as ever this Maid had

taken this Course, she found herself not only Relieved, but perfectly Cured.

But her Husband was so far from following her Ex∣ample, that he misused her several times for having obliged him to renounce his Faith; for the Bonzes perswaded him, that this Sickness was but a piece of Artifice in his Mother in Law; and this Fancy alone, put him into such a fit of Melancholy, that he was insupportable to the whole Family, but especially to his Wife, who from that very instant, became an object of his Aversion. It was in vain to represent to him his own Mistake, and the Malice of the Bonzes, for he always protested, that if she would not take up her old Religion again, he would lead her an ill Life all her Days.

God, to undeceive him, suffered the Demon to tor∣ment his Wife as before; so she relapst into her for∣mer Convulsions: She was more especially scared at the sight of a great Company of Specters, that let her not have an hours rest. Thus tost up and down, aban∣doned to her Husband's Inhumanity, that beat her Cruelly, she in all appearance led a very uncomfor∣table Life: Yet remaining unmovable in her Faith, God always upheld her, and temper'd and allay'd by the inward sweetness of his Grace, the bitterness of these Afflictions; he comforted her likewise by sensi∣ble Visitations, by his Word, and by the unspeakable Cogitations, that he from time to time infused into her Soul. Insomuch, that this Condition that gain'd her the Compassion of all that knew her, was to her a fore-taste of Paradise. She exprest her self much▪ what to this purpose to her Mother in Law, who re∣lated it to me with Tears in her Eyes; for her Hus∣band could not endure that I should see her.

At first, I gave little Credit to this Discourse, yet at length, I was apt to believe there was something Supernatural in it; for one Day, coming to a City

distant from the chief City where I sojourn'd, about Threescore Miles; there I found this good Woman with a great Company of Christians of the Neighbour-Towns, which she had taken Care to get together, being confident, that I would come at the very Mi∣nute that she had fixt in her Mind, and it fell out ac∣cordingly. It much surprised me to see her there, for I had no design to come thither, and it was only by Chance that some body had, about Five or Six hours before, made me resolve to come thither, so that no body could give her Notice of this my Resolution. I took her in Private, to learn of her how she came to know this, she told me that her Daughter, after a vio∣lent assault of a Demon, had been visited by our Bles∣sed LORD, that when this Extasie was over, she advised her to acquaint the Christians, and bring them to this Village; for without all peradventure I would come thither on such a day: In fine, added she, not being able to come thither my self, and seeing my Sins render me unworthy to partake of those sacred Mysteries, pray desire the Father to offer up the holy Sacrifice of the Mass for me, and the Conversion of my Husband. This poor Mother relating to me this Accident, wept bitterly for the present State of her Daughter, Nevertheless, the accomplishment of this Prophecy, comforted, and built her up in her most holy Faith. I cannot tell what happened since that time, for the necessity of my Affairs, obliged me to leave that Province.

The extraordinary Things that I have seen, the Zeal of the Christians, and the Inclination of Idola∣ters to be converted, inspired me with an affectionate Zeal for their Salvation; and I heartily wisht to be∣stow the remainder of my Life, upon the Cultivating this precious Portion of our Lord's Inheritance: But some superior Reasons which I am bound to obey, snatcht me from it sore against my Will: At this Se∣paration,

I was more sensible than ever of my Loss.

These good People so affectionate to their Pastors, were almost ready to offer Violence to me; but un∣derstanding that they could not detain me without op∣posing the Will of God, they abandon'd themselves to sorrow, and gave such abundant Marks of their Affection, that I my self never shed more real and bit∣ter Tears: They waited for me upon the High way in Crowds, where they had spread Tables from Space to Space, covered with all sorts of Fruits, and Confe∣ctionaries. It was sometimes necessary to make a stop, not to eat, but to hear their Complaints, and to comfort them, for leaving them as Sheep without a Shepherd. They made me promise them to return as soon as possible, or to send them some Body in my Place. Thus I took my leave of these fervent Chri∣stians, melted with their Tears, but much more edified with their Faith and the innocence of their Lives.

God, who knows the Violence I committed upon my self, comforted me by an eminent Conversion he vouchsafed to work at the farthest Limits and last Vil∣lage of this Province. There is something in it so Sig∣nal that I cannot forbear relating it.

I departed from Signanfou the Metropolis of this Province upon the Eve of a considerable Festival of our Lady's, which I was naturally engaged to spend in that Church, where the Multitude, and Devotion of Believers invited me to say Mass that Day, and to administer the Sacraments to them, being the last Time I was likely to do it; yea, and the publick Edification did even seem to require it of me, every one in ge∣neral desired I would; and I don't know how con∣trary to Reason; I was very Obstinate and Reso∣lute not to delay my Journey a Minute; but the Truth is, I felt inwardly I know not what internal Motion that would not give me leave to stay any lon∣ger; nay, more than that, in Spight of the Supersti∣tion

of the Chinese, who observe lucky and unlucky Days to begin Journeys; I made my Idolater Guides to depart on a Day mark'd in the Kalendar for an Un∣fortunate one. They were surprised at this Precipi∣tation; yea, and I my self reflecting afterwards upon it, could not choose but condemn it, not understand∣ing then by what Spirit I was influenced, and impulst, but God let me presently understand it, on the Fourth Day after my Departure, I continu'd my Journey, and I was just upon my Arrival in the very farthest City of the Province of Chensi, when a man that rid Post, passing just by me, fell to the Ground, and by his Fall was like to have turned me over on the other side: This Accident stopt me a little, and afforded time to the Traveller who was got up again, to take a View of me.

Notwithstanding the multitude of Passengers was great, yet my long Beard, and European Mein made me presently known to be a Missionary: I am very Fortunate, says the Man immediately, to meet with you; that Accident that happened to me, spares me the Labour of a long Journey, and will engage you to a good Deed. My Master, who lives not above Half a League from hence, ordered me to ride Post to Signanfou, to engage you to come to him; he hath been indisposed these several Months, and we are apt to believe that he seriously thinks of being Converted. I quickly left the High-way, to follow him, and we reach'd the house at one a Clock in the Afternoon.

He was a Doctor, in high Renown by his Extraction and Understanding, living formerly at Pekin; but Ba∣nished some Years before into Chensi, for I know not what bad Business; the time of his Banishment expi∣red, and he was resolved to return to Court, as soon as his Health should permit him to take his Journey; for he did not look upon his Distemper to be dange∣rous: The Feaver had left him, and besides a Cough

that troubled him now and then, and made him still keep his Bed, he perceived no considerable Inconve∣nience.

His Servant being but just departed, when he see me come into his House, he was seized with Astonish∣ment, as if God had transported me into his House in a Moment; Is it possible, cries he all in Tears, that Heaven should work Wonders for such a wretch as I am? God hath solicited me these many Years to go to him, without receiving any thing from my hard∣ness of heart; 'tis but a Moment since I begg'd of him to come to me in the Person of one of his Mini∣sters, he not only hears me, but does even anticipate my Desires. This is somewhat beyond the Power of Nature, and this Favour does the business of my Change. You know by that, Father, that this Great God is concerned in my Salvation, and that it is his Pleasure that you should contribute something to sur∣ther it. Then proceeding, you see saith he, my Wife, Children, and Daughter, they have been all Chri∣stians along time ago: and I can say that God hath made use of me as an Instrument, to undeceive them of their errors. I have given them your Books, I have explained the Maxims and Morality of it to them, the Sanctity which your Religion inspires, persuaded me I should have a well ordered Family, as soon as it should be a Christian Family I was not mis∣taken, and my Conscience would not have given me the lie, had I followed their Example; but I have a long time laboured to procure their Welfare, and could never find in my heart to consult mine own: Now it is high time to follow that Way I have showed to others. The Court whither I am going, is not a proper Place for Conversion; and I thought that it was my Duty, whilst it is called to day, to seek God, for fear the Hurry of the World, wherein I am going to engage, should hinder me from finding him hereafter.

All his Family which came about us upon this, wept for joy; but that which affected me most, was that Fervency I saw expanded in the Eyes, Counte∣nance, and in all the motions of the sick Person. I had taken no refreshment, and it was near Two a Clock, and I was desirous to defer his Baptism till after Dinner, but I found it impossible to obtain any delay. I therefore began to examine him, and he was ready to answer to all the Articles of Religion, that I yielded at length to all his urgent Intreaties. I baptized him, and he accompanied the whole action with such ardent and lively meditations of Love, Hu∣mility, Faith and Hope, that nothing in all my Life did ever so much demonstrate to me what the Holy Spirit is able to do in an Heart, when it alone plea∣ses to take it to task, without the assistance of its Ministers. Some while after I left him alone full of Consolation, and retired to a Chamber to take a lit∣tle repose, of which I had extream need.

But scarce had I been there half an hour, but I heard great Cries in all the Family. They called for me every where; and running upon the noise to the sick Man's Chamber, I found him expiring in the Embraces of his Wife and Children. I endeavoured to put him in mind of the last thoughts of Baptism: He still repeated with a languishing note the names of Iesus and Mary; but yet he received the Extream Unction in a manner insensible, after which he calmly gave up the Ghost. All those that were present cried, O it was a Miracle! And recollecting what had hap∣pened at my departure, upon the Road, and in the House, they did no longer question but that all that had been managed by an over-ruling Providence, that had made use of all these secret methods, for to procure him a blessed exit.

At that time the Spirit of the Lord seized upon all hearts, no body wept; the spiritual Joy was so uni∣versal,

that nothing was heard any where but Bles∣sings, Praises and Thanksgivings, to that gracious God, that had but now wrought such stupendious Miracles in his Servant. What is to be most admi∣red is, that there was not observed in him that de∣formity that Death commonly leaves behind it; but on the contrary, I know not what ayre of sweet∣ness and devotion seemed display'd over his counte∣nance, and did sufficiently intimate the blessed state of his Soul. He was laid in State, according to the custom of that Country, where I found him the next day twenty hours after just as he was; his Hands and Arms besides were as flexible as if he had been but in a slumber.

Thus God by one of those many profound secrets of his Predestination, vouchsafes to enlighten a Soul sometimes in the midst of the darkness of Idolatry, and snatch it from the Jaws of Hell by a continual series of Miracles; whilst millions of others, educa∣ted in the bosom of the Church, are, by his just Judgment, given over to a reprobate mind.

Those are, most Reverend Father, the most ex∣traordinary things that have happened to me during the small time that I have had the care of the Mission of Chensi: If I mention not what past in the other Provinces of China, it is because God doth not work such like Miracles therein; but by reason I have no exact Memorial of them, I was afraid lest relating upon hear-say, I should be deficient in some consi∣derable Circumstances; and I had rather let them be set down in writing hereafter, by those who are better informed than my self.

This I can add over and above, to give you a more exact account of what good there hath been done in the Empire. There are above two hundred Churches or private Chappels, dedicated to the true God, and governed by certain Ecclesiastical Supe∣periors;

Pekin, Nankin, and Macao, have each its particular Bishop, by the nomination of the most Serene King of Portugal, who by his Zeal and Li∣beralities, continues to uphold Christianity through-out all the East, which all his Predecessors have there Establish'd with so much Glory.

The other Provinces when I departed, were un∣der the Jurisdiction of three Apo∣stolick Vicars, * 1.13 one whereof is an Italian of the Order of St. Francis, † 1.14 the two others are Ecclesiasticks, Frenchmen by Nation, Doctors of the Sorbonne of singular worth: the Missionaries that labour under their Order are likewise of different Nations. There are four Ecclesiasticks of the Semi∣nary of foreign Missions of Paris, amongst whom the Abbot of Lionne is very eminent for his Zeal, and application to the study of Languages, they reckon much about the same number of Fathers of St. Dominic, twelve or fifteen Franciscans, and three or four of the Order of St. Augustin: All these Monks are Spaniards, and come into China by Manille.

The Jesuits who Founded this Mission, and who by the extraordinary favours of his Majesty the King of Portugal, as well as of the Emperor of China, have been in a capacity to make considerable settlements, do maintain a great number of Missionaries there; there was about forty of them at the time of my departure. Since that time the Fa∣thers Grimaldi and Spinola * 1.15 brought several others thither. But what signifies forty or threescore Labou∣rers in such a vast Field? May it please the Master of the Harvest to hear the Voice of those that labour therein, who groaning under the burthen and heat of the day, beg relief: Or at least, may he please to shed abroad abundantly upon us that first Spirit

of the Gospel, which, in one Apostle alone, was sufficient heretosore to Convert the greatest Empires.

Not but that the present State of the Church doth afford matter of Consolation to those who are con∣cern'd for the Glory of JESUS CHRIST. They labour with no small success; nay there are but few Missionaries that do not Baptize every Year three or four hundred Persons; insomuch that in five or six Years they reckon above fifty thousand Ido∣laters Converted. Besides that, they Baptize every Year four or five thousand Children in the Streets of Pekin, which they go to look for every morning from door to door, where we find them half perish'd with cold and hunger, nay sometimes half eaten up by Dogs. If they should do no more good but this, the Missi∣onaries' would think themselves well enough reward∣ed for all the pains they take.

But that which ought to animate us to cultivate this Mission better than all others, is the hope one day to Convert the Emperor; the change of whose Religion would infallibly be followed by the intire Conversion of the whole Nation; so that although we should wait for this happy moment three or four Ages, without any other profit than what we hope for, in time to come, we should be too happy in preparing by our patience the way of the Lord in this New World, which perhaps will make better improvement of the Faith, that our Successors shall bring to it, than Europe does at present of that our Forefathers intrusted it withal.

In short, altho' amongst the Christians that are in China, we can reckon no more Princes and Mi∣nisters of State since the last Persecution of Father Adam, yet for all that we Baptise every Year Man∣darins, Doctors and other Persons of Quality; yet it is true that the common People make up the great∣est number: Non multi potentes, non multi nobiles.

And it is no news to own that the Poor have always been the elect Portion and precious Inheritance of JESUS CHRIST in the Church.

The main body of Christians is in the Province of Nankin, and more especially in the Territory Cham∣Hai; but the Faith is more lively in the Provinces of Chanton, Pechely, Chensi, and Chansi. There are in proportion as many Tartarians as Chinese Christi∣ans; these are more docil, and much easier to be Converted; yet in time of Temptation they have not half so much Courage. The Tartars on the contrary being naturally of a brisk temper, do not easily stoop under the Yoak of the Gospel; but those over whom Grace hath once triumphed, are enduod with a Vertue that is proof against the sorest Per∣secutions. As for Women, which we see more rare∣ly, altho' they be less instructed than the Men; yet their Innocence, their constant attendance at Prayer, their blind submission to the Precepts of Faith, and the most harsh and severe Practices of Christian Piety, does in some measure supply their defect of Know∣ledge as to the particulars of our Mysteries.

It were to be wish'd that the Beauty and Ornament of our Churches might answer the devout Fervour of Christians: But, besides that, the Chinese are no great Architects; this novel Christianity, so frequent∣ly shaken by Persecutions, composed for the most of the poorer sort of People, only tolerated by the by, and always fain to observe a great many puncti∣lio's and keep within bounds, hath not yet been in a condition to rear magnificent Temples. Neverthe∣less it is matter of astonishment that the Missionaries with such a pitiful Fund as theirs is, should be able on this score to do so much.

The Church of Pekin is very well built; the Fron∣••ispiece, the Stones of which were laid by the Missio∣naries themselves, is very proportionable and pleasing.

Those in Kiam cheou, Cham-bai, and Fou-tçheou, that which the Fathers have at Canton, and divers others, are as fine as our ordinary Churches of Europe; but the Church of Cham-tçheou was so very pretty and neat, that one could not enough admire it: You could see nothing but Gildings, Paintings, and curious Pictures, it was all over adorn'd with them; yea and there was a great deal of Symetry and Order in the whole. That delicate red and black Vernish which the Chineses are so expert at, to which they give a particular relief or embossment, by the Flowers of Gold and other Figures wherewith they enrich it, did produce the finest Effect in the World to com∣pleat the whole.

But this goodly Church, the product of Christians Devotion, and of Father Intorcetta's Zeal, is lately reduc'd to ashes by a dreadful Conflagration that consum'd one quarter of the City; and in all pro∣bability we shall not be in a capacity a long time to perform any thing like it. Nevertheless it will be our comfort to support us after this loss, if it shall please our blessed Lord to destroy at the same that pack of Idols which have overflow'd the whole Em∣pire; and that he will vouchsafe to raise himself Li∣ving Temples in the hearts of the new Believers, where he may be worshipped in Spirit and in Truth; wherein, for want of ours, they may offer to him the sacrifices of Praise and Thanksgiving.

I shall not entertain you, most Reverend Father, concerning the Transactions of the Indies, where the Revolution of a huge Kingdom, the Jealousies some Europeans, together with the continual 〈◊〉〈◊〉 of Hereticks, have broken all the measures 〈◊〉〈◊〉 Christian prudence obliged us to take for the 〈◊〉〈◊〉 of Religion; so that the most part of the French Missionaries have been hitherto more conspicuous their Sufferings, than by their Conversion of Ido∣laters.

Some of them, after having lingerd out several Years in the most darksom Prisons, scarce begin to see the Light, and are not yet in a condition even to exercise their Functions with any freedom. O∣thers droven from their settlements, wander up and down upon the most tempestuous Oceans, carrying a∣long with them the miserable remainders of their ruin'd Missions; and that they may return to the remotest parts of the World, they commit themselves a fourth time to the mercy of the Waves and their Enemies.

Several buried in Shipwracks, or worn out with Toils, have gloriously finished their course; and tho' their Companions live still, it is only to consume by little and little the sacrifice of their Lives, by the ill habit of body they have contracted by their first labours.

You see, most Reverend Father, what sort of Per∣sons they be I speak of, you know their names, you understand their worth, and since they were chosen from amongst a great many other Candidates for the East-Indies, you have been pleased always to honour them with a most particular affection: and may I be bold to add, that you were not satisfied with only send∣ing of them, you followed your self in some respect, and became the Fellow, or rather the Head of their Apo∣stleship, sharing, like one of the most zealous Mis∣sionaries in the success of their holy undertakings, zealously lending an helping hand to their Labours, delivering them from their Chains by a powerful pro∣tection, or at least lightning the weight by conso∣••••tory Letters, full of that lively hope that makes a Man take delight in the most rigid Persecutions.

This Courage, most Reverend Father, which you 〈◊〉〈◊〉 inspired into us does not only alleviate our Suf∣ferings, but also assures us that the ruins of this grand ••••ifice, that we have laid the first Stone of to the 〈◊〉〈◊〉 of God, will one day serve for a Basis to ano∣ther

Work, yet more considerable and solid than the first.

So that neither the Shipwreck of * 1.16 three of our Brethren buried in Sea, nor the loss of † 1.17 three more who Sacrificed their lives a board the Vessel in relieving the Sick, nor yet the death of a great many more whom the Fa∣tigues of the Mission have snatch'd from us in the Indies, nor the Prisons of Pegu, Siam, Moluccas, Ba∣tavia, Roterdam nor Middleburg, where Pagans and Hereticks have tried our Patience by turns: all that, I say, does not blunt the edge of our Courage, being fully persuaded that JESUS CHRIST hath made use of the Cross to Propagate and Establish Religion: so the Missionaries Cross is always to be the Founda∣tion of their Churches, and as it were the Seed of New Christians.

In the mean time these first Labours have not been altogether in vain; we baptised at Boudychery above four hundred Idolatrous Children: the People of Coromandel have been relieved, as were those of Ceylon, Pegu and Bengala. They labour'd with no small success in divers Provinces of the Empire of the Great Mogul, and above all in the Missions of Madu∣ra. Such Missions, as in them we see in our days the Ages of the Primitive Church revived; wherein Be∣lievers, wretchedly poor and deprived of all the com∣forts of life, seem to live only by their Faith, Hope and Charity, wherein the Missionaries, to comply with the Customs of the Country, and obtain the Peoples favour, spend their lives in Forests and De∣serts, half naked, scorched by the Sun beams, walk for the most part upon scalding hot Sands; where up on the Ways full of Briers and Thorns, they take no other sustenance but a little Rice, with some insipid Plants, and no other Beverege but yellow muddy wa∣ter from the Ditches and Marshes.

There it is where a great number of our Brethren have suffered, and do still daily suffer Imprisonments, Chains, Scourgings, and all the torments that Hell is wont to suggest to the Enemies of our most holy Faith. There Father Brito, illustrious by his Birth, as also by the particular esteem wherewith his Maje∣sty of Portugal honoured him, but yet more, much more by his rare Vertues, had the honour to part with his life in the Cause of JESUS CHRIST, where his Brethren, after his example, labour by their ser∣vency to obtain the same favour from Heaven.

Perhaps, most Reverend Father, this Portraiture will not please the Men of this World, not being ready to bestow upon Sufferings the just value they deserve, and to savour the things that are of God, yet I know that will not abate the Zeal of our Fathers living in France, who have so many years aspired to toilsome tedious Employments.

The Missions in respect of them have so many more allurements, as they appear to others more hi∣deous and frightful: If they expected to find in the Indies only common crosses, whereunto Providence makes every Kingdom subject, but wherewith JESUS CHRIST hath in special manner enrich'd Christi∣anity, they would have been contented with their Recluse Religious way of living, and with the emi∣nent Vertues practised therein; they would never per∣haps have had the least thought of leaving their Friends, Relations, and Country. But they seek else∣where, what we here want of the Passion of JESUS CHRIST, according to the Apostles Counsel, and they are willing to fill up the whole extent, the breadth, and depth of this Divine Law, which car∣ries them out with St. Paul, to become Victims of the most pure Charity, even so far as to be Anathemised that their Brethren may be saved.

Yet these are those Apostles, most Reverend Fa∣ther, whom Envy sometimes in France, paints out to us in such black Colours, whom Heresie, ever more opposite to true Zeal, so often accuseth of Ambition, Avarice, Impiety and Idolatry, they are too happy in being the Butt that all the Shots of Calumny level at, provided they have none for their Enemies but the Enemies of the Church and Truth; and without doubt the War that such Adversaries declare against them, with so much heat and animosity here in Eu∣rope, does no less justisie them than that which they themselves declare against Paganism in the In∣dies.

Nevertheless, what Justice soever wise Men may do them in this point, yet it is most true that that does not suffice to justisie them before God, before whom the very Angels are impure; after all the efforts of our Zeal, we must not only acknowledge in all hu∣mility that we are unprofitable Servants, but confess likewise with thoughts full of horrour, that it is in vain to win over all the Nations upon Earth to JESUS CHRIST; if in the mean time we be so sluggish as to neglect our own Salvation, and unfor∣tunately lose our selves. I am with a profound respect,

Most Reverend Father,

Your most humble and most obedient Servant. L. J.

To my Lord Cardinal de Janson. The Christian Religion newly approved of by a Publick Edict, through∣out the whole Empire of China.

My Lord,

IT seems as if Heaven, sensible of the Labours of our Missionaries, who for these several years have with the sweat of their Brows watered China, had a mind at length to establish this New Church upon a solid Foundation. Hitherto it hath been subject to abundance of Revolutions, flourish∣ing under the Reign of some Emperors, persecuted in the time of their minority, and in a manner to∣tally ruin'd during the Intestine Commotions; but always in a tottering condition, by reason of the rigour of the Laws, that have permitted a right to destroy it, even to those that have the most defended it.

For the Sovereign Courts of China, declared Ene∣mies to all Foreign Worship, rather out of a Spirit of Policy, than any sincere affection to the Religion of the Country, have frequently condemned the Chri∣stian Doctrine, and punished those who had the Courage to embrace it. Several of them for all that hearkned to the Voice of God, rather than to the voice of Man; but the greatest part apprehending danger as to their Fortu•••• were so far from pursue∣ing the known Truth, 〈…〉〈…〉 durst not so much as get themselves instructed 〈◊〉〈◊〉

It is a matter of an hundred years that we have la∣bour'd to remove this almost invincible obstacle to the Conversion of Great Persons. The hour of the Lord was not yet come, he was pleased to exercise the patience of his Christians, to try the constancy of the Missionaries and thereby inhance the worth of them both. But now at last the happy Day begins to dawn, and the Emperor hath granted an intire Li∣berty of Conscience to his Subjects by allowing in a publick Edict the Christian Faith throughout the whole extent of his Empire. * 1.18 Thou hast, O Lord, broken the Chains that held thy holy Religion Captive, now can we offer sacrifices, and call publickly upon thy name; we present to thee our Vows, not in secret as formerly, but in presence of all the People, in the Temples they suffer us to rear to thy glory, who are about to change the Old Babilon into the New Jerusalem. Here I do present you, my Lord, with the occasion, and the whole continued series of this happy event.

Father Alcala a Spanish Dominican, one of the most Zealous Missionaries in China, had purchased an House at Lanki, a little Village of the Province of Chekiam, notwithstanding this settlement was expresly against the Edict of 1669. the Mandarin of the place, who at first did not oppose it, being afterwards netled at some indiscreet words that escaped unawares from some of this Fathers menial Servants, was resolved not to dissemble the matter any longer, but to proceed according to the course of Law against him.

He therefore asked the Missionary how he durst presume to settle in the City? Why he preached up a Foreign Doctrine? And moreover by what right he pretended to remain in the Empire? This Father foresaw the storm gather, and had prepared himself beforehand.

I wonder, 〈◊〉〈◊〉 Lord, says he in an∣swer to the Mandarin, 〈◊〉〈◊〉 you reckon that Cri∣minal

in me at present that you did not disapprove at the beginning. You know that for some years the Emperor hath kept and preserved in the Empire five of my European Brethren (he meant us) that he hath not only sent for them to Court, but also hath by a publick Edict granted them power to settle in whatsoever place of the Kingdom they shall think fit: it is for one of them that I have bought this House, and I Lodge in it till such time as he come himself to take Possession of it.

Moreover, you cannot be ignorant that the Mis∣sionaries had liberty granted them to come again in∣to their Churches, when the Emperor did them the favour to recal them from their Banishment. Con∣sult, I pray, consult your Registers upon the busi∣ness, and there you will find my name.

Some months after another Mandarin solicited by him of Lanki, or at least urged to it by his Example, was resolved to put a stop to the progress of our holy Doctrine, he prohibited the Exercise thereof through the whole extent of his Government, by an order which he caused to be affixed in divers places. They treated Religion in such despightful manner, that Fa∣ther Intorcetta of our Society, and Missionary in the Metropolis of this Province, thought himself obliged not to dissemble the Affront without betraying his Ministerial Function.

He supposed likewise that he had right on his side formally to accuse this sworn Enemy of the Gospel, whose behaviour was so excentrical from the Em∣perors intentions; for this Prince had blotted out with his own hand a great many Lines of a Book that ranked the Christian Doctrine in the number of dangerous and popular Heresies: this Book was of moment, not only by reason of its Author, eminent for his quality and desert, but much more for that it was Composed for the Peoples Instruction, by whom

it was to be Read, according to the Custom, several times a year.

Father Intorcetta did therefore judge it a piece of boldness that made the Mandarin liable to the lash, to condemn, by his private Autority, that which the Emperor seemed to allow of, and approve, so that the Father writ a very smart pithy Letter to the Governour of the Capital City, in which he desired him to cause this Subaltern Officer to retract his words, and so get this injurious Writing to be torn in pieces: he likewise added, that to repair this fault, he could wish that the Mandarin might affix other Pa∣pers in the place of the others, more favourable to the Religion, and more conformable to the Em∣perors intentions.

The Governour dispatched this Letter to the Man∣darin, and as ill luck would have it, it was delivered to him upon a day that he heard Causes, in sight of all the People, at the very time that he was busie in passing Judgement. He so much resented this affront, that contrary to the Custom of the Chinese, and maurge his natural Phlegm; he started from the Bench transported with Choler, complained of the Impudence of the Missionary, and protested openly that he would be revenged.

That he might carry on the business more succes∣fully, he associated himself with the Mandarin of Lanki, and combined with him, if possible, utterly to destroy the Christian Religion. Their first at∣tempt was to assault the Dominican Frier, on whom they thought more easily to accomplish their design, for they could not imagin that he was of the number of the Antient Missionaries. To be rightly informed of the matter, they caused to be produced certain Authentick Copies of every procedure during the whole course of the Persecution against Father Fii, (for so was he called) with a design to confront him with himself.

It is a peculiar trick, pretty common in China, with the Mandarins, to question the Criminals not only about matters of Fact, but also concerning abun∣dance of insignificant Circumstances, causing all they answer carefully to be taken in Writing. Then when they have talked a pretty while of a matter quite foreign to the Subject in hand, to distract their mind, all on a sudden they return to the thing in question; they begin over and over the Declaration, they change the order of the Interrogatives, and cun∣ningly interpose Answers contrary to those the guilty Person made, on purpose to make him contradict himself, the more easily to sist out the Truth.

Father Alcala, without all doubt, would have been put to his Trumps if he had not, by a particular Pro∣vidence, preserved a Copy of these antient pro∣ceedings. Wherefore knowing the intent and de∣sign of his Judges, he so well informed himself of all that had heretofore past to this purpose, and delivered himself so pertinently, and conformably to the first Interrogatory, that his Enemies were never able to prevail over him as to his answers.

So that all the Storm fell upon Father Intorcetta a∣gain, against whom they were much more animated and incensed; but forasmuch as this Father did not live within their Jurisdiction, they Suborned many considerable Mandarins, and the Vice-Roy in parti∣cular, who added to his absolute power in the Pro∣vince, a greater aversion for the Christian Religion.

They all unanimously resolved to beat down Chri∣stianity, and after having caused all the proceedings formerly made against Missionaries, to be faught out in the Archives of the Intendant of the City Govern∣ment: they found at last the Decree of 16••9. that strictly prohibited them to build any Churches; to Teach in publick or in private the European's Law, to Administer Baptism to the Chinese, to distribute

Medals, Chaplets, Crucifixes, or other such like tokens of Religion, to Christians.

The Missionaries were not ignorant of these Pro∣hibitions, but their particular Zeal, and the example of Pekin, where the Gospel was preached under the Emperors very Nose, no body pretending to say any thing against it; put them upon waving the usual Rules of human Prudence. These very considera∣tions made most part of the Mandarins to connive, and whenever any one of them took upon him to impede the progress of the Faith, they endeavoured to pacifie him by Presents, and Letters of Recom∣mendation procured for us by the Fathers of Pekin▪ or else, if need required, we made use of the Em∣peror's Authority against him.

The Christians of Ham-tcheou under the Cure of Father Intorcetta, were none of the least Zealous▪ Their Courage had appeared under the Government of divers Mandarins, great Sticklers against our most holy Faith; but their Courage was never more ap∣parent than in the present occasion, for the Vice∣Roy supposing that he was impowered to undertake any thing by Vertue of the Decree aforementioned, caused to be affix'd to the Gate of our House, in all the publick places of the Capital City, and after∣wards in above seventy Cities of his Government, a new Sentence, by which he forbid under grievous Penalties to exercise the Christian Religion, charging all those that embraced it to for∣sake it * 1.19.

Moreover, being informed that Father Intorcetta was formerly in the Province of Kiansi, and that he had not obtained leave from the Court to settle in that of Che-Kiam, he sent to ask him by what Authority he durst pre∣sume to stay there; yea, and he commanded him forthwith to avoid the Country; the Officer, that

brought this Order, added, I command you withal, in the name of the Vice-Roy, to burn all the Books of your Religion, together with the Tables of Print∣ing that you have in your House. They are thin Boards upon which they have Engraven all the Leaves, from which they may take Copies according as occasion serves.

The Father, not at all surprised, answered that he was in the City by the Authority of him who granted the privilege to the Vice-Roy himself to remain there.

Have you forgot, added he, that the Em∣peror passing this way three years ago, ••ent two Grandees of his Court to my Church to offer Pre∣sents, in his name, to the true God, with express order to lie Prostate before the Altars. I went to render him my most humble thanks for his gracious favour, annd that I might give him further demon∣strations of my acknowledgement, I was willing to ac∣company him upon the Canal at his departure, where he was with his whole Court.

This grand Prince, who had formerly honoured me with more than ordinary demonstrations of his benevolence, taking notice of my Barge amongst a great number of others, caused it to approach his own, and spoke to me such obliging things; that after all that I could not suspect I should be exposed to any straits, or insults from any one of his Officers.

But since this example hath made no impression upon the spirit of the Vice-Roy; Go tell him, that the Emperor, not being willing I should accompa∣ny him any farther, sent me back with these his last words to me, which are too advantageous to me to presume to alter, add, or diminish any thing in them. Your years, says he to me, do not permit you to attend me any longer, you are no ways in a condition to indure the fatigues of a Journey, I order you to return to your Church; and there to

spend the remainder of your days. But, now, if the Vice Roy does not only disturb this tranquility by Ordinances injurious to the God whom I Adore, but forces me shamefully to quit his Province, I leave him to judge whether of us two does more openly, and peremptorily contradict the Emperors will and pleasure.

As to what relates to the Table, on which they have engraven the Law and Maxims of JESUS CHRIST. God forbid I should be so wicked as to commit them to the Flames. However the Vice-Roy is the Master, since I cannot resist his Violence, but tell him from me, that before he resolve upon that, he must begin with the burning of my self.

The Vice-Roy surprised at the undauntedness of the Missionary, durst attempt nothing upon his Per∣son, but he referred the business to certain Subaltern Mandarins, who received order to summons this Father before their Tribunals, and to perplex and trouble him upon all accounts, without allowing him a moments respite. Father Intor••etta, who just then fell Sick, might have been dispenst with from appearing; but he was afraid to lose these precious junctures of time that Providence had put into his hand, openly to confess the name JESUS CHRIST; and being resolved not to recoil, or give ground during the Combat he got himself carried before Judges; much opprest by reason of the Malady he laboured under, and much more at the sight of his desolate Church: but besides, he was so animated by the Holy Spirit, wherewith Martyrs are corroborated, that of all the Mandarins that Interrogated him, not one of them but admired the greatness of his Courage.

So that in despight of the vigorous Orders of the Vice-Roys, every one of them almost treated him with abundance of deference; even to that degree, that one of them caused an Officer of Justice to be

soundly bastinadoed in open Court, for having been wanting in his respect to the Father. Adding, with∣al, that Indictments do not render a Man guilty, and that he must have been Convicted to deserve to be treated as a Malefactor.

Father Intorcetta presently foreseeing that the Perse∣cution would be violent, had written to the Missio∣naries at Court, to the end that they might remedy it. The Emperor was then in Tartary, where he divertised himself in Hunting. Father Gerbillon a French Man by Nation, and one of those the King sent to China, accompanied this Prince thither, by whom he was particularly beloved, retaining him almost always near his Person; so that the Letters were directed to him.

This Father did not judge it convenient to speak of it to the Emperor, but contented himself to de∣sire a Letter of Recommendation from Prince Sosan, one of the most powerful Ministers of the Empire, and his particular Friend, who immediately writ to the Vice-Roy in a most effectual manner. He re∣presented to him, that such a procedure as his was smelled somewhat of Violence, and was inconsi∣stent with his wonted Moderation and Prudence. We live in a time, saith he, that requires much gen∣tleness and discretion. The Emperor seeks all occa∣sions to favour the Doctors of the Christian Law, how can you possibly think to please him in Perse∣cuting that? Believe me, Sir, the example of a Prince ought to make greater impression upon our Spirits than all the Decrees of Courts of Judicature, and the antient Edicts, that the Court itself can no longer follow, ought not at present to be the rule of its Con∣duct. If you favour the Missionaries, reckon th•••• the Emperor will take it kindly from you, and if •• may be permitted to subjoin any thing to this last motive, be assured also that I shall resent all the good

Offices you render them upon my Recommendation.

Prince Sosan is so Considerable through the whole Empire, (whether it be by the Honour he hath to be a near Relation to the Emperor, or whether by his Place of Grand Master of the Palace, or whether by his Credit and Capacity) that upon any other Occa∣sion, the Vice-roy of Chequin would have look'd upon it as a great Favour, to receive one of his Letters, and would not have balanced one Moment to s••tisfie him; but Passion had blinded him, and the Vexation to perceive himself less powerful at Court than a Stran∣ger, inclined him to let the Missionary understand, that he was at least the Master in his own Province.

Wherefore he began to seize upon several Church∣es, which he bestowed on the Priests of the Pagan Gods, after he had violently taken away the sacred Monuments of our Religion.

He issued out Proclamations much more rigorous than the former, he threatned the Father with his In∣dignation, if he did not abandon his Flock, and he caused several Christians, that had but too openly de∣clared themselves, to be apprehended; some of them were haled to Prison, they severely punished others, and then the Persecution became bloody by the Tor∣ments, that these generous Confessors suffered for the Name of IESUS.

Amongst those who signalised themselves, a Physi∣cian more eminently made his Faith appear; he was much grieved to see the Altars of the true God viola∣ted and despoiled, Crosses broken in pieces, the holy Images exposed to the Scorn, Laughter, and Impiety of Idolaters: To repair this Loss, and that Believers might not be left destitute of the ordinary Marks of their Religion, he distributed to each of them Images and Crucifixes. He went from door to door with the precious Pledges of our Salvation; animating the Weak, confirming the more Couragious in their Faith;

do not fear, said he to them, ••im who can only exercise his weak Power upon the Body; but fear that Great God, who as he has deprived you of Life, can also punish your Soul with an eternal Death, and rather suffer all sorts of Torments, than for sake his holy Law.

The Mandarin offended at the Boldness of the Phy∣sician, commanded him to be loaden with Chains, and having caused him to be dragged before his Tri∣bunal, they prepared all things for his being cruelly Bastionado'd, when his Godson, who came running thither with other Christians, threw himself on his Knees at the Judge's Feet, and begged of him with Tears in his Eyes, that he would permit him to receive the Chastisement for his Godfather.

This zealous Physician, who aspired to nothing more than Martyrdom, was so far from giving his Place to another, that he constantly, and stedfastly forbid it; and at that time there arose such a Scuffle between them, that the Angels admired and that made the Christian Religion to be respected by the very Idolaters. The Judge stood amazed at it; and turn∣ing towards those eminent Confestors of Jesus Christ, go your way, sa••es he to them, this forwardness to suffer the Punishment of your Faults, deserves some Indulgence; I par∣don you, but henceforward, think of pleasing the Vice-roy, and be more careful to obey the Emperor's Orders.

When the Spirit of God hath once seized on the Heart, Men's Words are not capable to touch them. This Zealous Physician, whom the sight of Execution had made more couragious, continu'd his Acts of Cha∣tity as before, and his Zeal made such a Noise up and down, that the Mandarin durst no longer mince the Matter, he seemed much concerned at the Contempt he used of his Threatnings: Insomuch that he gave Order to his Officers to bring him out, to make a se∣vere Example of him.

In effect, he caused him to be beat so cruelly in his Presence, that those who were present, were equally surprised at the Severity of the Judge, and Patience of this good Christian. This bloody Execution once over, some of his Relations who came running at thi•• doleful Spectacle, were thinking to carry him to his House; but he positively desired to be carried to Church, and what endeavours so ever they used to di∣vert him from it, yet he had Strength enough left to crawl thither himself, born up by the Arms of several Christians. He came thither all bathed in his Gore; and kneeling down at the Foot of the Altars, O Lord, saith he, thou seest this Day, that I prefer thy holy Law to all the Sweetness of Life: I come not to demand Iustice of thee for all t•••• Blood t••y Enemies have spilt; I come to offer thee that which remains of mine own; I do not deserve to die for such a good Cause; but thou, O my God, deservest the in∣tire Sacrifice of my Life: and then turning towards Fa∣ther, Intorcetta, who began to comfort him: Ah! Fa∣ther, answer'd he, I shall be now at the height of my Ioy, if it were not my Sins, but my Zeal that had brought this light Chastisment upon me.

This Example and many others, that I forbear to relate, made such Impressions upon the Idolaters hearts, that a great many of them resolved to embrace the Christian Faith, being persuaded that Sentimen•••• so opposite to corrupt Nature, could not possibly pro∣ceed eithe•• from Passion or Error.

Among them whom the holy Spirit did effectually touch, were Three who appeared full of that very Faith, that made in former time almost as many Mar∣tyrs in the primitive Church as Believers; they were Young, handsome, of Quality, and what is more, en∣gaged by their Condition blindly to comply with the Vice-roy's Inclinations Nevertheless, counting their temporal Estate as nothing, they demanded publick Baptism.

The Father to bring the Faith of these Neophite•• to the Test, hid nothing from them that might anywise stagger them; but it was all in vain to represent to them the rigour of the Edicts, the Vice-roy's Indigna∣tion, the Desolation they were like to cast their Fa∣milies into, the Danger of losing their Estates, Ho∣nour, Life, and all these Considerations served only to animate them the more, so that after a pretty long Tryal, they were initiated into our sacred Mysteries, and took part as others did, in the Cross of Christ. Their Conversion fortified the Feeble-minded, and comforted Father Intorcett•• for all the Evils that the Persecution had made his Church to suffer.

But the Vice▪roy was so much the more provoked, because he had not the Liberty at that time to shew his Resentment: for just then, they delivered him Two Letters from Prince Sosan, one of them was for Father Intor••••tta, the other that was directed to him∣self, was full fraught with Reproaches, for that he seemed to make no account of the Prince's recommen∣dation. I could never have believed, saith he to him, that to please a Company of ill affected People, who have exasperated your Spirit at the Christians, you would have deviated from the Counsels I gave you. It is as a Friend that I endeavoured to inspire you with better Sentiments; think upon it once more, and reflect seriously with your self that it i•• I that speak to you. I expect three Things from your Friendship, First, that you deliver the Letter your self to Father Intorcetta, according to the Superscription The Second, that you do so well satisfie the Father, that he may have Occasion to bless himself for the kind Offices you render him, and that he himself may testifie the same to me▪ And the Third is, that henceforward you do not any longer disturb e••ther Missionaries, or Christ••a••s: in short, I am extreamly sorry, for being obliged to write to you so often about this Subject. If you for the Future mend your Man∣ners, I shall write to you a third Time to thank you, but if

your Passion continues, this is the last Letter you shall ever receive from me.

Then did the Vice-roy repent him of his former Proceedings; yet was he so far engaged, that he thought he could not handsomely go back with any Honour. He found it especially very hard to sue to a Missionary for his Friendship, whom he but just now treated, and that publickly, with the utmost D••sdain; but yet dreading Prince Sosan's resentment, who was the most Powerful, and in most Credit, of all the Ministers of the Empire: On one hand, he resolved to stand to what he had done already against the Christians, without driving matters any further, and on the other hand, to dispatch one of his Officers to Pekin, to purge, and clear himself to the Prince.

In this interim, Father Intorcetta having a secret I••em of the Letter that the Vice-roy had received, in∣t••mated to the Father•• at Court, the small Effect they had produced; insomuch that those Fathers resol∣ved to signifie the same to the Emperor, in case Prince Sosan should think it advisable. Wherefore they re∣la••ed to him what had passed at Hain-cheou, the Ob∣stinacy of the Vice-roy, the Affliction of Father Intor∣cetta, the D••nger wherein his Church was, the Ruin whereof would infallibly involve in it, the utter Ruin of all the Missions in the Empire. Since all your En∣deavours, My Lord, added they, seem Ineffectual; there appears nothing that can put a Stop to the Violence of this obstinate Mandarin, but the Emperor's Authority; but we should be wanting to our true Interests, (and what swaies the more with us) to the Acknowledgment that we are bound to give for your Favours; If we were ruled by any other Considerations than yours.

The Prince already provoked by the Vice-roy's be∣haviour, was not sorry at this Overture, and believed he had now found a fair Opportunity to revenge him∣se••f: So that these Fathers having recommended the

Importance of their Affairs to God Almighty, where∣in the solid Establishment, or utter Ruin of Religion was concerned; came to the Palace on the 21st of December 1691, and demanded Audience.

The Emperor sent some Eunuchs his Confidents to know what their Business was: The Father pre∣sently declared to them, the heinous Excess of the Vice▪roy of Ham▪cheou, as well in respect of the Mis∣sionaries, as in respect of the Christians under 〈◊〉〈◊〉 Go∣vernment; they added moreover, that they had suf∣fered a long time without Complaining, in expecta∣tion, that their Patience would pacifie his Spirit; but since the Mischief became every day greater and greater, without all hopes of Remedy, they came to prostrate themselves at the Emperor's feet, as to the usual Asylum of oppressed Innocence, most humbly to beseech him, to grant to their Brethren in the Provin∣ces that happy Peace, they themselves enjoyed at Pe∣kin, in the very Sight, and under the Protection of his Majesty.

The Emperor, to whom they reported this Dis∣course, had a mind to try the Fathers Constancy, and so return'd them no favourable Answer; but they ne∣ver ceasing to represent the Unhappiness, this Indiffe∣rence of the Prince was shortly like to bring them under. He sent new Eunuchs to acquaint them, that he was amazed to see them so infatuated with the Christian Religion; is it possible, he bid them tell them,

that you are always busied about a World whither you are not yet come, and count that wherein you are at present, as nothing? believe me, Sirs, there is a time for all things; make better Improvement of what Heaven instructs you with, and deser all those Cares till you cease to live; Cares that are profita∣ble to none but the Dead: For my part, said he, in a drolling way, I do not concern my self self▪ in the Bu∣siness of the other World, and I do not take upon

me to determin upon the Cause of these invisible Spirits.

Then the Fathers, opprest with grief, shedding a torrent of tears, prostrated themselves to the very ground; they conjured the Eunuchs to report to the Emperor the sad Condition whereunto they were re∣duc'd: This would he the first time, said they, that this great Prince abandon'd innocent Persons, and appear'd in∣sens•••••••• of our Lamentation: Is it because we are unpro∣fitable Strangers that he deals thus with us? At least, Gentlemen, pray tell him, that the great God of Heaven and Earth, whose Cause we maintain, for whom we fight, nay, and to whom he himself is beholden for all his Grandeur, well deserves, that he should exert all his Power to make him known, and his Iustice in punishing those who do him an injury in the person of his Ministers.

In fine, after all these Tryals, this gracious Prince, moved with compassion, could no longer dissemble his real Sentiments, he therefore sent to the Fathers (that were still prostrate before his Palace Gate) an Officer of his Bed Chamber, to acquaint them,

That he did not allow of the Vice▪Roy of Ham cheou's Proceedings, and that he was willing for their sake, to put an end to his unjust Persecution; and that in a word, there was two ways to accomplish it: The first, to send to the Vice Roy a secret Order immediately, to give satisfaction for Mischiefs past, that this way, tho' not so Exemplary, was the most easie and sure. The second, to present a Petition, and obtain from the Tribunals a favourable Decree for all the Missionaries, which would decide all Diffe∣rences. That they should consult amongst them∣selves what would be most convenient in the present conjuncture; and when they had weighed the Rea∣sons on both sides, that they should come back the next day to declare to him their positive Resolu∣tion.

The Fathers signified their most humble acknow∣ledgments to the Emperor by customary prosterna∣tions, and returned full with great hopes of happy success, yet very uncertain what course to steer.

They consider'd on one hand the danger that there was to put their Cause into the hands of the Lipou, who always declared against the Christian Religion; that in all probability there needed no more to revive all the ancient Accusations, which Time seem'd to have consopiated: That the Missionaries settled in the Provinces, whom they had concealed from the Court till that time, would be obliged to quit China, or else forsake all their Missions: That at least, the Pro∣ceeding of those who had built new Churches, and Converted a great number of Idolaters against the express prohibitions of Parliaments, was sufficient to warrant the Vice-Roy of ••am-cheou: That in fine, things may be brought to that pass by the subtil De∣vices of our Enemies, and secret Undertakings of the Bonzes, that they might be so far from quenching the Flame of a particular Persecution, as we suppose, that we should kindle a general Conflagration in the Empire, that would not terminate but in the total de∣solation of Christianity.

These Reasons, altho' very substantial and solid in themselves, were nevertheless balanced by the fol∣lowing Reflections. What Protection soever the Em∣perors might have given till that time to the Missio∣naries, yet they experienced, that it was not sufficient to oblige all the Mandarins of Provinces to counte∣nance the Christians, and that there was a great number of them who (prejudiced against us either by that universal Contempt which the Education of China did usually create in them for Foreigners, or by the Calumnies of the Bonzes, or else by a false Zeal of the publick good) thought it was a piece of good service to destroy us, and spoil in a few days that which had been the work of several Years.

These particular Persecutions were so much the more feared, as they administered occasion to our secret E∣nemies, to declare themselves openly against us, and to compose a strong and great Party, which was commonly upheld by the Courts appointed for the ordering Rites and Ceremonies, who always waited for occasions to stop the course of new Foreigners in∣to the State. So that if in these critical conjunctures the Emperors, by a particular Providence, should not have honoured us with their benovolence, Christi∣anity would have long since been destroy'd in China, and it may be the memory of it would have been total∣ly obliterated.

We should therefore consider, that the Court per∣haps would not be always so favourable to us, that there needed no more but one moment alone to lose the Emperors gracious favour; or, what was still more dangerous, to intail his▪Indignation upon us, and those of our Religion, that in this fickle State wherein Religion was, the least opposition from the Manda∣rins would suffice to set the Peoples hearts against it, that the Great ones themselves durst never declare, or be Converted, for fear of being one day respon∣sible to the Parliaments for their Conversion, which probably in time might be made an heinous Crime.

On the contrary, if so be the Christian Faith were once approved of by publick Edict, nothing after∣ward could disturb its Establishment, since it would be less odious to the Idolatrous People, because the Christians would make a publick profession of it, and at last the new Missionaries would enter without in∣terruption into the vast Field of the Gospel, and would there sow, without any contradiction, that sa∣cred Word, which would then produce an hundred fold.

The only hope of such a great Benefit, determined the Fathers to try this last means; and so much the

rather, because they belieyed they could not in fu∣ture time meet with any occasion more favourable to accomplish it. The remembrance of signal Services Father Verbiest had rendered to the State, was still very recent; the Emperor had declared how sensible he was of the resolution that Father Grimaldi an Ita∣lian, had taken to cross the Seas again for his sake, and to undertake a most tedious Journey. Father Thomas a Flemming, was wholly taken up in Mathe∣maticks, where••n he acquired the reputation of a Learned Knowing Man, and most Pious Missionary. Father Pereira a Portuguese, for his part, took a great deal of pains a long time in certain Instruments, and several Engines, that the Prince took great de∣light in: But that which did our business in getting his heart, was the Peace which Father Gerbillon had but just then concluded three hundred Leagues from Pekin, between the Chinese and Muscovite. Prince Sosan, nearly related to the Emperor, and Plenipotentiary, stood amazed at his Zeal, and publickly declared, that but for him this Negotiation would never have terminated to the advantage of the Empire. He spoke of it to the Emperor to that purpose; and at that very time he inspired him with sentiments of Esteem and Affection for this Father, which have continued ever since beyond whatsoever we were able to expect or hope for. Besides, this same Father, together with Father Bovet, both French, and of the number of those whom the King sent into China in 1685, apply'd themselves for many Years to teach Geometry and Philosophy to the Emperor, with such success, that he could never be weary in discoursing with them upon these Matters.

But because these zealous Missionaries were fully perswaded, that when Religion is concerned, human Assistances are very insignificant, if God Almighty do not secretly direct and order the whole Work.

They began to implore the assistance of him whom nothing is able to resist: They spread open their Wants before him, and discovered their hearts in his presence, and told him with the same confidence that once animated Iudith: Make bare, make bare, O Lord, thy arm on our behalf, as thou didst heretofore, and bring to nought the obstacle our Enemies oppose a∣gainst us: Let those who have boasted that they could de∣stroy the Temple, who have already prophaned thy Altar, and trodden under foot the Tabernacle of thy holy Name; let them at present be sensible, that before thee all their force is nothing but vanity and weakness: Put into our mouths, Lord, that holy word, and replenish our hearts with those wise Counsels that make Truth always to triumph; to the end thy House that hath been so many years in a totter∣ing condition, may at this day be immovably settled and confirmed; and that all Nations may in the end confess, that thou only art the true God, and that besides thee, we ought to seek for none other* 1.20.

After this fervent Prayer they secretly presented their Petition to the Emperor, that they were after∣wards to offer to him in publick. He read it, but not finding therein what was the most capable to make impression upon the Spirit of the Chineses, (for they insisted upon what principally related to the Sanctity and Truth of Christian Religion) he drew up ano∣ther himself in the Tartarian Language, which he sent back to the Fathers, yet leaving them to their liberty to retrench, or add thereto, as they shall judge most convenient.

Indeed, if one do but never so little reflect upon the particular Character of the Emperors of China, one cannot sufficiently admire, that this present Em∣peror should vouchsafe to descend from the loftiest degree of Grandeur, which he observes every where else, nay eyen in respect of the greatest Princes, to

make himself familiar with pitiful Missionaries: For a Man to consider after what manner he takes a particular Account of all their Affairs; how he speaks to them, how he puts them in a way, would he not conclude that it is a private Man that manages the Concerns of his Friend? Yet nevertheless it is one of the greatest Kings in the World, that is pleased thus to stickle to please a company of Strangers, even at the peril of the fundamental Laws of the Nation.

But after all, it is no wonder that a God, who to establish his Religion humbled himself so far, as to make himself like to Men, does oblige sometimes the greatest Princes of the World to divest themselves of their Majesty and innate Pride, to co-operate and con∣cur in this grand Work. For certainly, what care so∣ever we may have taken to make this Prince favoura∣able to us; yet must we needs herein principally ac∣knowledge the Efficacy of Divine Grace. It is the Almighty voice of the Lord that alone can, to speak in the Scripture expression, bruise the Cedars and shake the Mountains of the Wilderness; that is to say, abase the Great ones of the World, and give to their heart what motion he pleases.

Whilst all these things were translated at Pekin, the Vice-Roy of Ham-cheou, that had now leisure to make some reflections upon his Behaviour, was not peaceable in his Province. The Credit of Prince Sosan did grievously perplex him; and above all he dreaded his just resentment: For to pacifie him, he thought it the wisest course to send one of his Offi∣cers to him, under pretence to justifie himself to him, but in effect, to exasperate the principal Mandarins of Lipou against the Missionaries, in case he should find any overture to do it.

At that time this Officer arrived at Court, but Prince Sosan would not so much as hear him; and packing him away, briskly told him, that he much

wondered that his Master made such little account of Persons whom the Emperor honoured with his affection, and employed and trusted in his service.

As to what relates to their business, I am no more concerned in it, than the Emperor would himself. These Fathers have implored his Protection, and he well under∣stands how to do them Iustice without my intermedling. Besides, when I writ on their behalf, it was not so much to do them a kindness, as thereby to exhibit a token of Friend∣ship to the Vice-Roy, in plucking him from the Precipice whither he had so indiscreetly thrown himself▪

This Answer did so startle this Officer, that with∣out ever dreaming of making any other progress, he returned to his Master at Ham-cheou to render an ac∣count of the ill success of his Commission. The Fa∣thers who had notice of it, understood by that, that they were to lose no time, and that they were spee∣dily to improve the good disposition of Prince Sosan. So that upon Candlemas day they went to the Palace, and offer'd to the Emperor with the usual Ceremonies, the Petition that he himself had composed, of which see here the Translation.

May it please your Majesty,

WE expose to you, with the most perfect submission, and most profound respect that we are capable of, the beginning, end, inducements and motives of our most humble Request, being confident that you will vouchsafe to ••ear it with the same prudence that attends all your Actions, and with that Benevolence wherewith you have been graciously pleas'd to honour us.

On the ninth Month of the Moon, Father Intorcetta, one of your Majesty's Subjects, whose abode is in the City of Ham-cheou, did acquaint us that the Vice-Roy had strictly charged the Mandarins of his Province to pull down all the Temples of the Christians, to burn the Prin∣ting Tables, upon which is engraven all the Books of our

Religion. Moreover, he hath publickly declared, that our Doctrine is false and dangerous, and consequently not to be tolerated in the Empire, and hath added several other things most disadvantageous to us.

Upon this News, Sir, seized with horror, and pene∣trated with grief, we thought our selves obliged to have recourse to your Majesty, as the common Father of the afflicted, to lay before you the deplorable Condition where∣unto we are reduced; for except you grant us your Pro∣tection, it is altogether impossible to avoid the Stratagems of our Enemies, and to ward the Blow wherewith they threaten us.

That which administers comfort to us, Sir, when we appear at your Majesty's Feet, is to see with what Wis∣dom you influence and move all the parts of your Em∣pire, as if it were the Body, of which you are the Soul; and with what unconcernment and impartiality you re∣gulate the Interest of each private Man, without accep∣tation of Persons. Insomuch that you could not be at rest if you knew but one single Subject opprest by Injustice, or but even deprived of that rank and recompence be de∣serves.

You surpass, Great Sir, the Mightiest Kings amongst your Predecessors, who have in their time permitted false Religions in China; for you do intirely love Truth, and do not approve of Falshood. For this reason it is, that in taking your Progress to view your Provinces, you have given a thousand testimonies of your Royal affection to the European Missionaries that were in your Road; as if you meant thereby to testifie, that you value their Do∣ctrine; and that you would be very glad that they would settle in your States. What we deliver here is publick, and generally known to the whole Empire.

Therefore when we behold the Vice-Roy of Ham∣cheou to stile the Christian Religion, the false and dan∣gerous Religion, when we are informed that be uses all his endeavours to destroy it; how are we able to stifle our

just sorrow, and forbear to declare to your Majesty what we suffer?

This is not the first time, Sir, that they have per∣secuted us without any reason; therefore Father Adam Schaal your Subject, on whom your Predecessors heap'd many extraordinary favours, made it known to all the Court, that the Rules of the Celestial Motions established by the antient Astronomers of China, were all false, be proposed others, that did perfectly agree with the Con∣stellations, they were approved, and made use of with no small success; so that this Change brought Order again into the Empire. Your Majesty is not ignorant of what past at that time in Pekin, we may, I hope, have leave to remember how Matters stood there, since they are so many singular favours we there received: Yet upon the account of exploding and abolishing of these Errors, how much did the Father afterwards suffer by Calumnies of his Enemies? Yam-quam-sien and those of his Faction, falsly accused him of several Crimes, under pretence of Novelty, as if this new Astronomy had not agreed with Heaven, he died, not being able at that time to justifie himself; but your Majesty put Father Verbiest in his place, and heaped on him so many favours, that the life of this Father was too short, and his words too faint to demonstrate to all the World the greatness of his acknow∣ledgments. Yet did be deeply resent all these benefits, and it was on purpose not to be ingrateful; that he was busied for above twenty years in composing all sorts of Books for the publick benefit, both in Astronomy, Arith∣metick, Musick, and Philosophy, that are still extant in the Palace, together with divers others which he has not time to compleat and finish.

But since your Majesty is perfectly instructed in all these particulars, we dare not presume to tire out your patience by a longer discourse. We do only humbly beseech your Majesty to consider, that all this is not sufficient to entitle us to the Peoples affection for us, and confidence in us.

If, as they accuse us, the Law that we preach be false and dangerous, how can we, Si••▪ justifie the Conduct of Princes, who have honoured us with their esteem?

Nevertheless not to mention any thing of your Prede∣cessors, your Majesty your self hath made so sure of our Loyalty, that you order'd Father Verbiest to found some Cannon of a new Model, to put an end to a dangerous War: You made Father Grimaldi cross the vast Ocean to go into Muscovy with the Letters and Seals of the High Court of the Militia; you sent the Fathers Ger∣billon and Pereira, upon very important Affairs, to the very furthest parts of Tartary. Nevertheless your Ma∣jesty well knows, that those who are governed by the Principles of a false Religion, never use to serve their Prince faithfully; they almost ever abandon themselves to their own Passions, and never aim at any thing but their own particular interest.

If therefore we do exactly discharge our duty, and if to this very day we have always sought the publick good, it is most manifest this Zeal proceeds from an heart well affected, full of esteem, and veneration, and (if we may be bold to say so) of a singular affection for the Person of your Majesty: On the contrary, if this heart once cease to submit to you, it would be from that very time, contrary to right Reason, good Sense, and all sentiments of Hu∣manity.

This being supposed, Sir, we humbly beseech you to consider, that after the fatigues of a tedious Voyage, we are at length arrived in your Empire, exempt from that Spirit of Ambition and Covetousness, that commonly bring other Men thither, but with an ardent desire to preach to your People the only true Religion.

And truly when we appeared here the first time, we were entertain'd with abundance of marks of distinction; as we have often said already, and which we cannot re∣peat too often. In the tenth Year of Chun-••chi they pre∣f••r'd us to the sole direction of the Mathematicks. In

the fourteenth Year of the same Reign they gave us leave to build a Church at Pe••in, and the Emperor himself was willing to grant us a particular place for the burial of our Dead. In the twenty seventh Year of your Majesty's glorious Reign, your Majesty honoured the Memory of Fa∣ther Verbiest not only by new Titles, but also by the care ••ou took to cause the last Offices to be perform'd to him, with an almost Royal Pomp and Magnificence. Some while after you appointed an Apartment and Masters to the new French Missionaries, to facilitate their learning of the Tartarian Tongue. In a word, you seem'd so well satisfied with their deportment, that you caused the Ser∣vices they had rendered to the State by their Voyages in∣to Tartary, and Negotiation with the Muscovites to be in∣serted in the Records of the Nation: What a happiness, Sir, and a glory is it for us to be judged capable of ser∣ving so great a Prince!

Since therefore your Majesty, who does so wisely govern this grand Monarchy, vouchsaseth to employ us, and put such confidence in us, how is it possible there should be one single Mandarin so irrational to refuse one of our Brethren permission to live in his Province? Verily, Sir, one cannot sufficiently deplore the hard Fate of that good old Man, who in a little corner of the Earth, humbly requires so much space as is necessary peaceably to spend the remain∣der of his daies, which yet be cannot obtain.

It is for this reason, Sir, that all of us, your Majesty's most humble Subjects, who are here like forsaken Or∣phans, that would injure no body, nay, who endeavour to avoid Law-Suits, Quarrels, Wranglings, and the least Contestations; It is for this reason (we say) that we be∣seech you to take our Cause in hand, with those sentiments of Equity that are so essential to you; have some Com∣passion, Sir, upon Persons who have committed no Fault; and if your Majesty, after being fully informed of our Carriage, does really find that we are Innocent, we beseech you to let all the Empire understand by a publick Edict,

the judgment you entertain of our Morals and Doctrine. It is for the obtaining this Favour, that we assume the liberty of presenting to you this Request. In the mean time all, and every your Subjects the Missionaries, will expect with fear, and intire submission, what you shall be pleased to appoint touching the Premises. In the thir∣tieth Year of the Reign of Chamhi, the 16th. day of the 12th. Month of the Moon.

The Emperor graciously received this Petition, and sent the 18th. of the same Month to the Court of Rites, with an Order to examine it, and with the first opportunity to make report of it to him; but be∣cause there is vacation in all the Courts of Judicature in China much about the same time, until the 15th. of the first Month of the Year following, the Lip•••• could not Answer till the 18th. of the said Month: Upon the whole, their Judgment was much contrary to the Emperors Intentions, and Interest of the Missionaries. For the Mandarins having reported at large the antient Edicts enacted against the Christi∣an Religion, concluded that this business required no farther discussion, and that they were to stick close to the first Orders of Parliaments, and of the Court, which prohibited upon grievous Penalties, the natural born Subjects to entertain the new Doctrine of the Europeans; that, notwithstanding they deem'd it con∣venient to preserve the Church in the City of Ham∣cheou, and to give order to the Mandarins of that Pro∣vince, not to confound the Christian Religion with the seditious Sects of China.

The Emperor was in a manner as much concer∣ned as the Missionaries at this new Decree: when they presented it to him, he discovered some trouble at it, and left it for several days in his Closet, with∣out declaring himself, to the end that the Mandarins of Lipo•• having notice of it, might have time to come

back; but when he saw their Obstinacy, he was not willing to make turbulent Spirits to Rebel, and re∣solved at last, tho' sore against his Will, to Sign it.

This News threw the Fathers into a great Conster∣nation; and one Chao a Gentleman of the Bed-Cham∣ber, whom the Emperor sent to comfort them, found them in a condition worthy of compassion. He was troubled at it himself (for he loves us dearly, and hath done us upon several occasions most signal Services.) This Officer endeavour'd, as he had order, to moderate their Affliction; but whether it was that these Fathers were not Masters of themselves, or that they had quite given over all thoughts of keeping any further correspondence with a Prince that had deserted them, they utter'd upon this occasion whatsoever the most sensible grief is able to inspire into afflicted Persons.

What signifie, my Lord, say they, all the Favours it hath hitherto pleased the Emperor to do us, since at this conjuncture himself makes them unprofitable? Was it to tumble us down in a more illustrious man∣ner, that he apply'd himself so long time to exalt us? What delight will he take hereafter to see us, covered with shame and confusion, to serve for a laughing-stock to our Enemies, and be a Spectacle to the whole Empire? Will that Prince who loved us so dearly, will he be able hereafter, without being moved at it, to hear that the Rabble insult over us? That his petty Officers make us to be beaten in open Courts? That Vice-Roys banish us from their Provinces, that they exile us shamefully from his Empire?

We lay out our selves for him, our Cares, Studies, and all our Watchings are given to him. One part of our Brethren are already dead by their Labours, o∣thers have impair'd their Health by the same; and we▪ who are still alive, enforced by the same desire of pleasing him, willingly and freely sacrifice all the precious moments of our Life to him.

We hoped to merit by this Zeal, that he would at length approve of the Religion which we preach to his People, (for why should we dissemble the matter to you, to you who have so long known the real senti∣ments of our hearts) that was, you know, the only motive of all our Undertakings: How Powerful, how Magnificent soever this Prince may be, we should ne∣ver have had the least thoughts of coming so far to serve him, if the Interest of our most Holy Faith had not engaged us therein. Nevertheless he proscribes it at this day, and Signs with his own Hand the shameful Decree of our Condemnation. There you see, my Lord, what all our hopes come to; there is the fruit of all our Labours: with how much greater calmness would we have received the sentence of Death, than an Edict of this nature? For, do not imagin that we are able to survive the loss of Christianity.

This Discourse, attended with a great deal of trouble, and a torrent of Tears, made great impres∣sion upon the Officers spirit; he went immediately to report it to the Emperor, and described to him the Fathers sorrow in such lively colours, that this good Prince gave way to some emotion. I have always, said he, sought out all occasions to do them a kindness, but the Chinese have traversed all my good designs, I could at this time forbear following the stream; but in short, however the case stands, they may make account that I love them, and that I shall not forsake them.

In effect, he began more than ever to employ them in his Service; but yet, he no longer found the same eagerness in the execution of his Orders, nor the same sereneness and alacrity upon their countenances. The always appeared before him dejected, mournful, and as if their Heads had been out of order by the shrewd blow they lately received. However, he was so far from being disheartened, that he proposed to them to send for a Doctor of Physick to Court, who was

newly arrived at Macao, who that he might be the more serviceable to the Missions had turned Priest of our Company.

The Fathers made answer that this Doctor had wish'd, and that two with a great deal of Passion, to employ his Skill, and all the Arcana of his Art to preserve such a precious Health, as that of his Ma∣jesty, but being amazed at the Decree tha•• had past against the Christians, he was quite off from any design to come into China, and that he was preparing to return into Europe: that, nevertheless, since his Majesty ordered it should be so they would write with all expedition to Macao to have him come. Whilst the Missionaries were over Head and Ears in their melancholly, the Vice-Roy of Ham-cheou triumphed at his first success, and cast about how to take new mea∣sures to finish his Work. He set all the Commissio∣ners of the Offices at work for several days, to draw out Copies of the new Decree, to have them disperst throughout all the Provinces; at last he issued out more severe Orders against the Christians than the former. In fine, not longer doubting of the Victory, he sent to the Emperor an ample request against the Missionaries to accomplish their undoing; but this request came a little too late: and when it was pre∣sented the Face of Affairs was already altered.

For Prince Sosan not being able to withstand the Solicitations of the Fathers, and especially of Father Gerbillon, whose particular Friend he was, resolved to Solicite afresh on our behalf, wherefore he went and found the Emperor, and represented to him what∣soever the most Zealous Christian could possibly have spoken on the like occasion:

He set before him again, the Zeal and Devotion of the Fathers in whatsoever respected his Person, the Services they had rendered the State during the Wars, their being intent to perfect the Sciences, and

to rectifie the Kalendar. In a word, Sir, said he, they are a sort of People that make no account of their lives, when serving or pleasing you is in question. 'Tis true, all this could not deserve that your Majesty should approve of their Faith, if it be otherwise dangerous; but was there ever a more wholsome Doctrine than theirs, or more beneficial to the Government of a People?

The Emperor who joyfully heard this Discourse, yet for all that persisted in his former determination, It is done now, said he to him, I should have done my self a Kindness to have favoured these honest Missiona∣ries; but the outragious carriage of the Mandarins against them, did not permit to follow mine own inclination.

'How, Sir, replied the Prince, are not you the Ma∣ster? And when the business was to do Iustice to Sub∣jects, so eminent as these are, could not you interpose your Authority? I will go my self, if your Majesty thinks fit, to these Gentlemen, and I am not without hopes of bring∣ing them to terms. At last the Emperor, not being any longer able to hold it out against so pressing soli∣citations; causes a Letter immediately to be dispatched to the Calaos, their Assessors, and to all the Tarta∣rian Mandarins of Lipo••; and this is the purport of the Letter.

The thirty first year of the Reign of Cham-hi, the second day of the second month of the Moon. Yi-sam-ho, Minister of State, declares to you the Will and Pleasure of the Emperor in these terms.

The Europeans in my Court have for a long time been Directors of the Mathematicks. During the Civil-Wars they have rendered me most effectual service, by means of some Cannon that they got cast: their Prudence and singular Address, accompanied with much Zeal, and in∣defatigable Toil, obliges me once more to consider them. And besides that, their Law is not Seditious, and does not induce People to Revolt, so that it seems good to us to per∣mit it, to the end that all those who are willing to em∣brace

it may freely go into the Churches, and make pub∣lick Profession of the Worship there performed to the Su∣preme Lord of Heaven.

Our Will and Pleasure therefore is, that all and several the Edicts that hitherto have been published against it, by and with the Advice and Counsel of our Tribunals, be at present torn and burnt. You Ministers of State, and you Tartarian Mandarins of the Sovereign Court of Rites, assemble together, examine the matter, and give me your Advice upon the whole with all speed.

Prince Sosan himself was present at this Assembly ac∣cording as he and the Emperor had agreed; and albeit he was no Christian, yet did he speak after such a pathe∣tical and taking manner in favour of us, that he seem∣ed rather to defend his own, or the States Cause, than the concerns of a Foreign Religion, these are his own words, without adding one Syllable, as they are found in the Original, which I faithfully translate.

You know, Gentlemen, with what Application, what Zeal, and Loyalty these European•• busie them∣selves in the Service of his Majesty. The greatest Men amongst us, tho' concerned to preserve and maintain our Conquests, have rather devoted them∣selves to Glory, Riches, and making their own For∣tunes, than to the settling the State upon a sound bottom; very few of them do purely aim at the Publick good. These Strangers, on the other hand, exempt from all Passion, love the Empire more than we do our selves, and do frankly Sacrifice their own repose to the tranquility of our Provinces.

We have experienced the same during the whole course of our Civil-Wars, and in the late bickerings we had with the Moscovite, for to whom do you sup∣pose us obliged for the happy success of that Nego∣••••ation? It would without all question be consistent with my Interest, to ascribe all the glory of it to my self. I who have been the Plempotentiary for

the Peace; but if I were so unjust as to do my self that honour, to the prejudice of these Fathers, the Chieftains of the Enemies Troops, all mine own Officers, my own Army would say I told an untruth.

It is, Gentlemen, these Fathers who by their Prudence, and insight into Affairs, and the just temper and moderation that they brought, put an end to that important affair. Without their Coun∣sel, we should have been forced to exact at the ex∣pense of our blood, the Rights which the injustice of our Enemies did so obstinately refuse to the Em∣peror; or perhaps you would have had the trouble to see us wholly divested of them, or at least I should have been no longer in a condition to de∣fend them.

What have we done, Gentlemen, in return for such eminent Service? Nay, what can we do for a company of Men who demand neither Riches, nor Places of Trust, nor Honours? Who esteem and respect us, without so much as caring whether we do so by them? Certainly we ought to be con∣cerned, if it were not in our power some way or other to oblige Strangers, who do so generously Sa∣crifice themselves for us; and I am inclin'd to be∣lieve, Gentlemen, that when you have made refle∣ction thereon, you will give me thanks for having discovered to you the only way whereby they can become sensible of our acknowledgement.

They have a Law, which is to them instead of all the riches in the World. They Adore a Deity, who alone makes up all their Comfort and Happiness. Suffer them only freely to enjoy the benefit they pos∣sess, and permit them to Communicate it to our People; altho' in that very thing they rather do us a kindness, than we do them: yet they will be grate∣ful to us, and accept it from our hands as the recom∣pence of all their Services.

The Lamas of Tartary, and the Bonzes of China are not troubled in the Exercise of their Religion. Nay the very Mabumetans have rear'd a Mosque at Ham-cheou, that Domineers over all our Publick Edi∣fices. They oppose no Banks to these Torrents that threaten inundation to all China, Men Connive, they approve in some measure all these unprofitable and dangerous Sects; and now when the Europeans sue to us for liberty to Preach up a Doctrine, that contains no other than Maxims of the most refined Vertue, we do not only repulse them with disdain, but think we do good Service to Condemn them: just as if the Laws that obliges us to shut up the En∣trance into our Empire against Superstition, and lying Vanities, had likewise proscribed naked Truth.

The Prince expatiating much upon this Point, was interrupted by the Heads of the Assembly, who re∣monstrated to him; that, say what he could, there was still some danger lest this new Sect might occa∣sion some disorder in process of time. And that it was the part of good Policy to stifle these little Mon∣sters of Rebellion and Discord, in their very Birth. That, in short, they were Foreigners, whose Spi••it and secret Designs were capable of administring some suspicion.

What Suspicion, reply'd the Prince? I have been Colao this ten years, and I never heard any Com∣plaint against the Christians. Believe me, Gentle∣men, it were to be wish'd that the whole Empire would embrace their Religion. For, is it not that Religion that Commands Children to honor and obey their Parents? Subjects to be faithful to their Superiors, Servants exactly to perform the Will of their Masters. That forbids to Kill, to Steal, and to Cozen; not to Covet any thing that is your Neighbours. That abhors Perjury and Calumny. That dislikes Lying and Falshood. That inspires

Modesty, Simplicity, Uprightness and Temperance. Examin, Gentlemen, and sound, if possible, the Heart of Man; if there you find one single Vice which the Christian Law does not forbid, or one Ver∣tue that it does not enjoyn, and counsel; I leave you to your liberty to declare against it. But now, if all things in it be Holy and Consonant to Reason, why do you still boggle to approve of it?

After that the Prince seeing their minds to be wa∣vering, proposed the Ten Commandments of our Religion, and explained them with so much Elo∣quence, that the Mandarins looking one upon ano∣ther, finding nothing to offer against it, did ingeni∣ously confess that one might Conform to this New Doctrine without any danger. The Emperor in∣formed of what was debated; was pleased (for to render the Action more famous) to have also all the Ministers of State to be convoked together, with the Mandarins of Lipou, who were Chinese, to whom they made known beforehand the Resolution of the Tar∣tarian Mandarins.

In this general Assembly they repeated all that was spoken in the private Assembly, and after Prince So∣san had left no stone unturned to recover the Chinese from their old prejudice, they came at length to this result, that a Law should be enacted favourable to the Christians, which was drawn up in form of a Petiti∣on, to be presented to the Emperor to obtain his con∣firmation of it, it was to this effect.

Heoupataï, Subject to your Majesty, President of the Sovereign Tribunal of Rites, and chief of several other Orders, presents to you this most humble Petition with all the submission, and respect which he and all his Assessors ought to have for all your Commands, especially when you do us the honour to require our Advice about the im∣portant Affairs of State.

We have seriously examined what any way relates to the Europeans, who attracted from the extremities of the World by the fame of your singular Prudence, and other your eminent qualities, have past that vast extent of Seas which separates us from Europe. Since they have lived amongst us they have merited our esteem and acknowledg∣ment, by the signal Services they have rendered us in the Civil and Foreign Wars; by their continual application to Composing of Books very curious and profitable; for their uprightness and sincere affection for the Commonweal.

Besides which, these same Europeans are very peaceable they do not excite any Commotions, ••r foment Differences in these our Provinces, they do wrong to no Man, they commit no notorious Facts; moreover their Doctrine hath no Affinity with the false and dangerous Sects that infest the Empire▪ neither do their Maxims incline turbulent spirits to Sedition.

Since therefore we do neither hinder the Lamas of Tar∣tary, nor Bonzes of China from having Temples, nor from offering Incense therein to their Pagodes; much less can we with any reason restrain the Europeans, (who neither act nor teach any thing contrary to the wholsome Laws) from having likewise their respective Churches, there to Preach their Religion in publick. Certainly these two things would be point blank contrary to one another, and we should manifestly seem to contradict our selves.

We therefore judge it meet and expedient that all the Temples Dedicated to the Lord of Heaven in what place soever they may be, ought to be preserved, and that we may safely permit all those who would honour this God, to enter into his Temples, to offer Incense to him, and to pay that Worship to him that hath hitherto been practised by the Christians according to their ancient Custom; so that none may for the time to come presume to oppose the same.

In the mean time we shall expect your Majesty's Orders thereupon, to the end we may Communicate them to the Governours and Vice-Roys, as well at Pekin as at othe•• Ci••••es of the Provinces. Done in the thirty first year of

the Reign of Cham-hi, the third day of the second month of the Moon. Signed, the President of the Sovereign Tribunal of Rites, with his Assessors; and underneath the four Ministers of State, called Colaos, with their general Of∣ficers and Mandarins of the first Order.

The Emperor received this Decree with unexpressi∣ble joy, he ratified it forthwith, and dispatch'd a Copy of it to the Fathers sealed with the Seal of the Empire, to be, says he, perpetually preserved in the Archives of their House. Some time after he caused it to be pub∣lished throughout the whole Empire: and the Supreme Tribunal of Rites, sending it to the Principal Officers, added these insuing words. Wherefore, you Vice-Roys of Provinces be sure you receive this Imperial Edict with a most profound respect; and as soon as it comes to your hands read it attentively, value it, and see you fail not to execute it punctually, conformable to the example that we have given you our selves. Moreover, cause Copies of it to be taken, to be dispersed into all the places of our Government, and acquaint us of what you shall do in this Point.

So soon as Father Intorcetta had notice of what had past at Pekin, he departed for Court, and went to throw himself at the Emperors Feet, to render him most humble thanks in his own, and in the name of all the Missionaries of China. This good Prince when he had bestowed on him many demonstrations of Af∣fection, caused him to be conducted back again into his Province by Father Thomas Mandarin of the Ma∣thematicks. He made his entrance into his City of Ham-cheou in Triumph, surrounded by Christians, and received by their Acclamation, who look'd upon him as an Angel of Peace.

Nevertheless, as God mixes always some Bitterness with our Comforts, the joy this good Father had con∣ceived, was soon overcast, and allay'd by the utter ruin of his Church, involved sometime before in a

publick Conflagration, wherewith the best part of the City was consumed.

This Accident gave occasion to Father Thomas to desire the Vice-Roy to build a new Church for the Father, and he himself gave him to understand that the Emperor expected it from him. This Mandarin was intolerably vex'd at the ill success of his Enter∣prise, which the late arrival of the Father increas'd; but he was quite besides himself, to think he must be forced to lodge a Stranger honourably in his Capital City, whom he would with all his Heart have banish'd some days before from his Province; yet he dissembled the matter like a wise Man, and to comply with the time, he afforded the Missionary one of the finest Houses in the City, till such time, as at his own charges, he should have rebuilt the antient College.

It was not at Ham-cheou alone, that the Christian Religion seem'd to Triumph; all the Churches of the Empire, which the new Edict, in some respect, drew out of Captivity, by granting to the People liberty of Conscience, gave great demonstrations of joy; but the City of Macao, that served for a Cradle to the In∣fant Christianity, made its joy to appear by a solemn Holy-day, which was accompanied with all the tokens of publick mirth and chearfulness, which the Peoples Devotion rendred much more solemn.

Those who shall consider the Constitution of the Government of China, the almost insurmountable difficulties that Strangers have met with in screwing themselves into it; the aversion of Mens minds from novelty in Matters of Religion; and on the other hand the small company of Missionaries Europe hath supply'd us with. The Civil Wars, and Revolutions that have so often discomposed the State in this latter Age, will seriously confess, that this Occurrence, one of the most memorable that probably hath happened since the Infancy of the Church, cannot be the pro∣duct

of human wisdom. * 2.1 Deus autem Rex noster ante saecula operatus est salutem i•• medio terrae; Tu confirmâsti in virtute tua mare — Tu confregisti capita draconis — tuus est dies & tua est nox. It is our God, 'tis our everlasting King who hath wrought Salvation in this vast Kingdom, which they call the middle of the Earth. He it is who hath for ever brought a Calm upon this Sea, so much agitated, and infamous hitherto for so many Shipwrecks. Thou hast, O Lord, bruised the head of that proud † 2.2 Dragon whose Name was so dreadful. It is now then that the Day and the Night, that is to say, the East and the West be∣long to thee; forasmuch as both Worlds have at last submitted to thy Empire.

At such time as I had the honour to present to the most holy Father, that Idolatry in the East, attacked on all sides by the Ministers of Gospel, was just up∣on the Point of falling; and that if once China could be drawn in to declare itself in favour of us, all the People adjacent, lead by their example, would quick∣ly break their Idols in pieces, and would not be long before they submitted to the Yoak of the Christian Faith; this thought alone transported this holy Pontif with joy, and revived that sincere Piety, and fervent Zeal in his Heart, that he shews upon all occasions for the Salvation of Souls; but he told me that such a great change as that was no ordinary Miracle.

What Sentiments will he have, my Lord, when he understands that, what (as things then stood) he scarce durst hope for, are now at last accomplish'd for the glory of his Pontificate, and universal benefit of Chri∣stendom. We know moreover, that since this fa∣mous Edict, the Chinese run in crowds to be baptised: that the Mandarins, still Idolaters, build Churches to the only True God. That a Prince of the Blood hath ab∣jured

his Errors, and embraced the Faith and Cross of JESUS CHRIST▪ That the Emperor himself causeth a Church to be erected in his Palace, and lodges the Ministers of the Gospel near his own Person.

These happy preparations will, without all questi∣on, oblige the holy Father to employ all his cares to the entire compleating of so great a Work; to that effect we demand of him Pastors formed by his own Hand, and replenished with his Spirit: Missionaries altogether unbyassed, learned, self denying, that joyn Prudence with Evangelical Simplicity; who may seek the glory of Christ, and that of the Nation, ra∣ther than their own.

Last of all, we heartily wish that all Christian Kingdoms, out of Emulation one of another, may strive (under the Popes Authority) who shall still send most Ministers into these vast Countries, to share with us in our Labours, and extend our Conquests. Nay, tho' the most populous Universities, and most fa∣mous Seminaries should be transplanted thither, it would yet be but few. Yea, and with all these assi∣stances, we should notwithstanding, to speak in Scri∣pture Language, groan under the burthen, and heat of the day. What would become of us if we leave this new born World to a small number of Labourers, whom the Piety of some do there maintain?

It is to beg this favour, that I assume the boldness, my Lord, to intrust you at this time with the concerns of the Missions. I am well assured that you never un∣dertook any business of Consequence for the good of Christendom, but you accomplish'd it. Now, altho' this that I propose to you were ten times more diffi∣cult than it is indeed, I am, in a manner, sure of suc∣cess, as soon as ever you shall please to take it upon you.

Yet notwithstanding, my Lord, to succeed happily in this business; it is not necessary to exert, and put in practice all those qualities of mind, that make you almost ever superior to great Enterprises. That con∣summate Wisdom, that conducts you through the most sure Roads. That continual intention of mind, which the hardest Labour cannot interrupt. That dextrous insinuating Conduct, so impenetrable to the quickest Eye. In a Word, that Art, so peculiar to you, of persuading, and obtaining what you please. All this is not requisite to the business in hand, you need do no more here but abandon your self to your own Zeal, and use that lively, and natural Eloquence that animates your Discourses, every time you are pleased, in the Sacred College, to stand up for the Interest of Religion, or when you represent to Christ's Vicar the Urgent necessities of the Church.

Your Care, your Piety, my Lord, will be seconded with as many Apostles as you shall procure Missiona∣ries for us: then, will, the Idolaters newly Converted, and Believers establish'd and settled in Faith, be e∣qually sensible of the great benefits that you shall pro∣cure them, and the People enlightned by these Di∣vine Lights, which the Holy See shall disperse as far as the extremity of the Earth, will all their lives long bless the Paternal Charity of the Vicar of Christ, and ardent Zeal of his Ministers. I am in the most pro∣found respect

My Lord,

Your Eminence's most humble and most obedient Servant. L. J.

A Letter to Monsieur, the Abbot Bignon. A General Idea of the Observations we have made in the Indies, and in China.

SIR,

ALtho, you should not be at the Head of the most Ingenious Learned Men in Europe, by the Rank you hold in the Academy Royal, yet the Passion I have always had, to give you some Marks of my Esteem, and to improve by your Knowledge, would engage me to communicate to you, what we have performed in the Indies, as to the per∣fection of Sciences.

It is, Sir, for the Credit of this Illustrious Acade∣my (with which, we have such a strict Friendship, and Correspondence) that a Person of your Merit, should seem to have any Esteem for the Persons it employs in it's Function; and I suppose, the Protecti∣on you are pleased to afford us in the World, will b•• taken kindly by them; but it is yet more our parti∣cular Interest, that you would severely, and strictly examin our Works, and that when you have implo∣red the Esteem of the Publick on our behalf, you would by an impartial, and learned Criticizing, take some Pains to perfect us, and make us one Day wor∣thy of its Approbation, and your own.

It is not, Sir, that I have a mind in this Place, to explain to you in particular, all that we have per∣formed,

to acquire a more exact Knowledg for the Future, of the Motion of the Stars, or to deliver Me∣moires to those who design to penetrate farther into the secret Mysteries of Nature. This Work, which is of too large an Extent, to be comprised within the Compass of a single Letter, will serve for the Subject of an intire Volume, which we hope shortly to have the honour to present to you.

My Design at present, is only to give you a general Idea of it, to the end, that understanding before hand the Road we have hitherto kept, you may the better judge what is needful to be added, to make us Exact, or to be altered, as to our Method.

When we departed from Paris, with the Instructi∣ons of the King, of his Ministers of State, and of the Academy Royal, we proposed to our selves, nothing less than the perfection of natural Sciences; but this Project containing in it a great diversity of Matters, we supposed it convenient for every one to take his Part, not only because each of us had not leisure enough to plie so many different Studies all at once, but also, because the Spirit of a Man hath its Limits, and it is very rare, to find in one and the same Person, a Genius equally proper for all Things.

So that we agreed that some of us should addict them∣selves to Astronomical Observations, Geometry, and to the Examination of Mechanical Arts; whilst others should chiefly be taken up in the Study of what re∣lates to Anatomy, Knowledge of Simples, History of Animals, and other parts of Natural Philosophy, which every one should choose, according as his Fan∣cy led him; yet so, that even those who should keep themselves within the Compass of any subject Mat∣ter, should, nevertheless, not neglect the rest, when Time, Place, or Persons, should afford them Occa∣sions to make any new Discovery therein: we agreed likewise that we should mutually communicate our

Notions one to another, to the end, that each one might benefit by the common Reflections, and with∣al, that nothing, if possible, should escape our attention.

But let us take what Care we could to succeed in this Undertaking, we easily perceived, that Six Per∣sons busied besides in the Study of Languages, and in preaching the Gospel, could never be able to go through with such a vast Design; It therefore came into our Mind, first of all, to engage the Europeans that were at that Time in the Indies, but above all, the Missionaries; to the end that every one of us might concur in carrying on a Design, equally Beneficial and Glorious to all Nations. Secondly, to establish in divers Places, some particular Houses, where our Mathematicians, and Philosophers should labour af∣ter the Example, and under the Conduct of the A∣cademians of Paris; who from thence, as from the Center of Sciences, might communicate their Thoughts, their Method, and their Discoveries, and receive, (if I may be so bold as to say so) as by Re∣flexion, our weak Lights.

But these Two Expedients, so proper in themselves for the promoting of our Project, and withal capable to render France Famous to Posterity, have hitherto proved ineffectual; on the one hand, we have found very little Disposition in other Nations to second us: on the other hand, the Revolutions of Siam, have overthrown our fi••st Observatory, which the King's Liberality, and the Zeal of his Minister of State, had in a manner quite finished.

These Accidents, tho' fatal ones, did not yet dis∣courage us; we had Thoughts of laying the Founda∣tion of a Second Observatory in China, still more Magnificent, than that of Siam. It would have been no such difficult Matter, to have built several others afte••ward at Hispaan in Persia, at Agria in the Mogul's Country, in the Isle of Borneo under the Line, in Tar∣tary,

and in several other Places whose Situation might facilitate the Execution of our Design; when that uni∣versal War, that has set all Europe on Fire so many Years, made us sensible of it in the Indies, and in one Moment, broke all our Measures.

Perhaps, Sir, Peace may put us into the same Road again, that the Tempest hath forced us to forsake, and that all in good time, we shall enjoy a Calm equally advantageous to Religion, to the People's Happiness, and to the Perfection of Sciences. In the mean time, as contrary Winds do not hinder skilful Pilots to go forward a little, notwithstanding they do much re∣tard their sailing, so have we endeavoured, maugre all these Tempests, to pursue our former Design, and continue a Work, the Essay of which, as you may shortly see, will not perhaps be altogether unpro∣fitable.

The difficulty that Men have found from all Anti∣quity, to regulate the Motions of the Stars, was never to be overcome, either by the Lucubrations of anci∣ent Astronomers, or even by all the Penetration of the Neoterics, what Endeavours soever our Imagi∣nation may have used to dive into these Mysteries of the Omnipotent Creator, yet have we made but a sorry Progress; and we must needs confess, that Heaven is at a much greater distance from our Thoughts, and Conception, than it is elevated above our Heads. Nothing can bring us nearer to it, than a continued Series of Observations, and an exact En∣quiry into every thing that Occurs in the Stars, be∣cause that this continual Attention to their Motions, (making us perceive the gross, and as it were palpable Errors of ancient Systems) gives Occasion to Astro∣nomers to reform them by little and little, and make them more conformable to Observation; to this pur∣pose, in these latter days, men have so carefully ap∣plied themselves to the perfecting of Instruments,

Pendulums, Telescopes, and of whatsoever may any ways bring the Heavens nearer to our Eyes.

In France, England, and Denmark, and in divers other Places in the World, they have elevated huge Machines, built magnificent Towers, as it were to serve instead of Stairs to those who would proceed in this new Road; and the Progress that many Obser∣vators have already made, is so considerable, that one may hope for great Matters in future Ages; pro∣vided Princes do continue by their Liberality, to up∣hold such a toilsome Piece of Work. This is, Sir, in general, what we have contributed towards it for our Part.

First of all, we have been most conversant in Ob∣serving the Eclipses, and because those of the Sun, have more than all others, occasioned peoples Ad∣miration; we have been very Diligent to improve all Occasions that might seem favourable to us. Amongst those that offered themselves, there chanced to be Two somewhat odd, and particular, and will afford some delight to the Curious.

The First, was the Eclipse that happened about the end of April, 1688. We knew that it was to be Total in some Parts of China, altho' at Pekin where we so∣journed some time before, it was to be but indifferent Great; for you know, Sir, there is a great difference between the Eclipses of the Sun, and those of the Moon; The Moon that hath only a precarious Light, is co∣vered with real Darkness, when ever the Earth robs her of the Sun beams, and doth not appear eclipsed to some certain People, but that she at the same time hides her face from the Eyes of others in like manner. The Sun on the contrary, that is a Body of its own Nature, always Splendid, always Luminous, or rather, is light it self, can never be Obsuscated or Darkened, and when the Moon by covering it, seems to deprive it of all its Lustre; it is not the Sun that is Eclipsed, it

is the Earth, it is we indeed that do find our selves at that time all in Darkness. So that Astronomers would speak more proper, if instead of naming it an Eclipse of the Sun, they would name it an Eclipse of the Earth.

Thence it comes to pass, that this Eclipse is at the same time very different, according to the different Regions where one is, insomuch, that if several Ob∣servators at a distance one from another, were pla∣ced upon the same Line drawn from East to West, it might so happen, that the first would see the whole Body of the Sun, as it is commonly seen, whilst the second would discover but one Part of it. There, it would appear half covered, here, it would be no more than an Ark of Light; and still farther off, it might perchance totally disappear.

It is likewise for the same Reason, that an Obser∣vator placed at the Center of the Earth, would not behold the Sun Eclipsed, as we do here; now this Difference, which they term the Paralax, would in∣crease, or decrease, according as this Luminary should be more or less elevated above the Horizon; this is what the Chinese were hitherto ignorant of, and of which, to this day, they have but a very superfici∣al Knowledge. As for the Indians, much less capa∣ble of being Polished, and Refined than the Chinese, they are always admiring such wonderful Effects; Insomuch, that the King of Siam demanded one day, if the Sun in Europe, was the same with theirs in the Indies, being it appeared at the same time so different in these Two Places.

Wherefore we departed on purpose from Pekin, to get to Kiam-cheou, a considerable City in the Province of Chansi; where, according to our Calculation, the Sun was to be totally Eclipsed: Yet, it was not so, because the Longitude of the Country was not yet perfectly known to us. The Heavens were that day

extreme Serene, the Place very Convenient, our In∣strument fitly Placed, and being Three Observators, nothing was wanting that might render the Observa∣tion Exact.

Amongst the different Methods, that may be made use of for these sorts of Operations, we made Choice of Two, that seemed to us the most Plain and Easie; The one was to look upon the Sun, with a Telescope of Three Foot long, in which they had placed at the focus objectivi, Reticula or little Net, composed of Twelve little Threads of raw Silk, very small, and equally distant one from another, yet so, that they might precisely take up all the Space of the Sun, whose Diameter appeared after this manner to the Eye, di∣vided into Twelve equal Parts.

The Second consisted in receiving the representa∣tion of the Sun (by a Telescope of Twelve Foot) that was painted upon a piece of Pastboard opposite to the Optic-Glass, at a proportional Distance; we had drawn upon the said Pastboard Twelve little Concen∣trical Circles, the biggest whereof, was equal to the apparent Discus of the Sun. So that it was easy for us to determin not only the Beginning, Duration, and End of the Eclipse, which require no more but a sin∣gle Optic glass, and a well regulated Pendulum; but also its Bigness, or (as they commonly call it) its Quantity, and the Time that the Shadow, or rather the Moon spends in covering or uncovering each Part of the Sun: for notwithstanding all these Parts are equal amongst themselves, yet it doth not there∣fore follow, that there is requisite an equal Number of Minutes to go over them, because the continual Change of the Paralax, retards, or puts forward the apparent Motion of the Moon.

There wanted but the 24th Part to the total cover∣ing of the Sun, and we determined it to be an Eclipse of Eight Digits and an half, (for so Astronomers term

it) for to make their Calculation Just, they are wont to divide the apparent Diameter of the Planets into Twelve Digits, and every Digit into Sixty Minutes. In the mean time we observed first of all, that when Three Quarters of the Sun were eclipsed, the Day ap∣peared in a manner not at all changed by it; nay, and we could hardly have perceived it, if we had not had otherwise Notice of it: so that an ordinary Cloud was almost capable of producing the very same Effect.

Secondly, tho' we did not at the height of the Eclipse, see more than a little Ark of Light, yet might a Man read very easily in the Court, the smal∣lest Character. I have seen some Storms that obscu∣red the Heavens as much as they were at that Time.

Thirdly, we could by no means discover any Star, tho' we endeavoured it all we could. We only per∣ceived Venus, which doth not denote any great Obscu∣rity, since this Planet appears often times, even at such time as the Sun is wholly risen above the Horizon.

The Chinese notwithstanding, were terribly allarm∣ed, imagining that the Earth was going suddenly to invelloped in thick Darkness. They made an hide∣ous Noise all abroad, to oblige the Dragon to be gone. It is to this Animal that they attribute all the disap∣pearances of the Stars, which come to pass, say they, because the Celestial Dragon being hunger bit, holds at that time the Sun or Moon fast between his Teeth, with a Design to devour them.

At length the Light returned by Degrees, and eased the Chinese of their Trouble; but we continued our Operation, comparing by different Calculations, the Greatness, Continuance, and Ending of this Eclipse, with the different Tables of ancient and modern A∣stronome••s. There was also made at Pekin, Ham∣cheou, and in several other Cities of Chi••a, the very same Observations, which might have served to de∣termin

the Longitude of all these different Places, if we had not had more sure, and easier Methods to know it by.

Upon the whole; this Observation afforded an Oc∣casion to make some Reflections upon several other Eclipses, whereof Authors speak diversly. Herodotus Lib. 1. relates that upon the very Day that the King of the Medes, and the King of the Lydians fought a a bloody Battel, the Sun appeared totally eclipsed. The Combat, saith he, lasted a long Time with equal Advantage on both sides; till all on a suddain, thick Darkness covered the Earth, and for a while suspen∣ded the Fury of the Soldiers. Father Petau hath pla∣ced this Eclipse in the Year 597, before the Birth of our Saviour, on the 9th of Iuly, altho' according to his Calculation, it ought to be but of 9 Digits 22 Mi∣nutes; imagining, without doubt, that this Portion of the Sun eclipsed, was considerable enough to verifie such thick Darkness which the Historians mention: Nevertheless, that is so far from sufficing, that our last Observation ought to convince us, that such an in∣different Eclipse as that was, could not so much as be seen by the Combatants: So that it is much more probable, that this famous Battel was fought in the Year 585 on the 28th day of May, a Day whereon there chanced o be a total Eclipse of the Sun.

Father Petau cannot disagree with us about this last Eclipse, but if we reckon it according to his Ta∣bles, we shall find that it is but of 11 Digits 20 Mi∣nutes, that is to say, not quite so big as ours; and for that Reason, we may suppose his Tables to be defe∣ctive, because the 24th Part of the Sun sufficeth (as we have observed) to make the Day pretty Clear; notwithstanding the History would make us believe that it was obscure, yea, and even resembling the darkest Night.

In the Year 310, before the Birth of our Sa∣viour, Aga••bocles King of Sicily, sailing into Africa with his Fleet, bound for Cartbage, the Sun totally disappeared, the Stars were seen every where, as if it had been Mid-night; whereupon divers Astrono∣mers, and particularly Ricciolu••, are of Opinion, that the Tables that allow to this Eclipse a Greatness, that comes pretty near that of the Total, do sufficiently make out the History: Nevertheless, it is manifest by what we have Observed, that the Stars would never have been perceived, especially in that brightness, and after that manner that Diodorus and Iustin say they did, if so be there had been any sensible Part of the Sun discovered, except this same Part not being eclip∣sed, had not been near the Horizon, as it happened in the Year 237, in the beginning of the Reign of Gordianus Iunior; for at that Time the Heavens were so darkened, that it was impossible to know one ano∣ther without Wax tapers, at least if we give credit to Iulius Capitolinus.

The Second Eclipse we observed, still more consi∣derable than the former, was seen by Father Tachard, in his Voyage into the Indies, he was at Sea on board an Holland Vessel; and if the Place would have given him leave to make use of Instruments, we should ne∣ver have seen any thing more ingenious on this Subject.

The Eclipse appeared Central, that is to say, the Center of the Moon, was quite opposite to the Cen∣ter of the Sun; but because the apparent Discus of the Sun, was at that time bigger than that of the Moon, there was seen in the Heavens, a bright Ring, or a great Circle of Light, and what is most to be wondred at on this Occasion is, that Father Tachard assures us, that this Circle was at least a Fingers-breadth, which would not agree, neither with the Tables of ancient Astronomers, nor of the Moderns:

but it is no 〈◊〉〈◊〉 easy Matter, to make a just Estimate of the bigness of Luminous Bodies, when one judges only upon View; because the Light that sparkles, and reflects, causeth them evermore to appear much bigger than they really are.

However, these sort of Eclipses which are called, Annulary Eclipses are very rare; yea, and some Ma∣thematicians are of Opinion, that there cannot be any at all, because they suppose as a thing granted by all hands, that the Diameter of the Moon, even in it's Apogaeum, that is, at it's greatest Distance from the Earth, was always either equal to that of the Sun, or even sensibly greater.

So likewise Kepler writing to Clavius, upon th•• Account of an Annulary Eclipse that they had obser∣ved at Rome on the 9th of April, in the Year 1567 pretends that this Luminary Border was nothing else, but a little Crown of condensed Air, enflamed, or enlightned by the Sun-beams, broken, or refracted in the Atmosphere of the Moon. This last Obser∣vation may be capable of undeceiving those who may have persisted obstinately to follow the like Opinion, as well as to disabuse Gassendus his Disciples, who ima∣gin that the Sun cannot flow over the Moon above Four Minutes at most, that is to say, by it's 180th Part.

Besides these Two Eclipses, we have also seen some others of lesser Consequence, which I shall for∣bear to mention, because they contain nothing ex∣t••aordinary. Those of the Moon have most employ∣ed our time, not only because they are in a greater Number, but because there is greater difficult to ob∣serve them well,

The brighter the Sun is, the more sensible is its desect, and the body of the Moon, very obscure and opake of it self, depriving us of the sight of it, doth not permit us to doubt so much as one moment of the

beginning or ending of its Eclipse; but it is not so with the Moon, that does not lose its Light but by degrees, and by an almost insensible Diminution. As the Experience we have of it, makes us better per∣ceive all these difficulties, than the most profound Speculations. Will you please, Sir, to let me acquaint you in few Words, what perplexes us the most, as to this Point.

The Earth in its different Aspects ••it bears to the Sun, hath always one half of its Globe enlightned; whilst its other Hemisphere must needs be in Dark∣ness, like a Bowl that is enlightened by a Wax candle by Night, so that on one side there is a projection, as it were a long Tail of Shadow, in fashion of a Cone, the point whereof is very far extended, and loseth it∣self at length in the vast extent of Air.

When therefore the Moon by its particular Motion, passes through this teneb••ous Space, she loseth her Light, and becomes obscure herself; but now if we could mark the very Moment wherein she enters into it, and comes out again, we should know exactly, the beginning and ending of the Eclipse, but several Ac∣cidents that happen at that time, do not suffer us to observe it with so great niceness.

First of all, a long time before the Moon touches the Shadow, I but just now mentioned, its oriental Border is enlightened only by a small Portion of the Sun, which the Earth deprives her of by little and little, and by piece-meal: so that at that time, there is to be seen a kind of Smoak that spreads abroad insen∣sibly upon the Body of the Moon, which often pre∣cedes the real Shadow a Quarter of an Hour; being this Smoak always increases, according as the Eclipse approaches, it is so confounded and mixed with the beginning of the Shadow, that it is almost impossible to distinguish it from it. So that neither Experience, nor Application, nor yet the best Telescopes, ca••

hinder an able Observator from mistaking sometimes One Minute, nay, and sometimes Two.

Secondly, when I say, that the Eclipse is caused by the interposition of the Terrestrial Globe, it is not that the Moon is then plunged into its Shadow, which never reaches farther than Fifty Thousand Leagues, supposing the Earth's Diameter to be 1146 Sea-Leagues, whereas the Moon, even in her Perigaeum, is above 57000 Leagues from the Earth: But the Globe of the Earth being encompassed with a thick and gross Air, which we call its Atmosphere, which the Rays cannot quite penetrate; there is caused by the interposition of those Vapours a new Shadow, whose Diameter, and Length, do far surpass the true Shadow of the Earth. Now these Vapors are so much the more Transparent, as they are the more Remote from us; whence it comes to pass, that they also make a more faint Shadow at the beginning and end of the Eclipse, and consequently, they do not afford that Liberty to Observators, to determin them with any exactness.

You may understand by that, Sir, why we often discover the Moon, yea, at the very height of the E∣clipse so far as to distinguish her smallest Spots; why she paints herself at that time in so various Co∣lors, for she appears Red, Ash colored, Iron-gray, Bluish or somewhat inclining to Yellow, insomuch, that she seems to be herself sensible of her failings, and shews certain signs of her different Passions. You see on the contrary, why in some certain Eclipses, she totally disappears, and steals quite out of our sight. All this doth no question happen from the Nature of this Atmosphere, which changes perpetually, and thereby produces these different effects.

In the Third Place, when the Moon begins to grow dark near the Horizon, it is yet more difficult to ob∣serve well the beginning of it; and a Man must take

special Notice, that the Time of this apparent begin∣ning, compared with the Time of its ending, doth not give you the middle of the Eclipse exactly, because the Vapors are much more gross at the Horizon, than they are at Thirty or Forty Degrees of elevation.

Fourthly, altho the direct Rays of the Sun do not pass through the Atmosphere of the Earth, yet are there a great many of them, that turning aside, or as they speak by being broken by refraction, may enlighten the Border of the Moon, and consequently hinder the Shadow from being exactly Terminated.

Fifthly, it sometimes cometh to pass, that the Sha∣dow begins to touch the Oriental Edge of the Moon, at the place where the Spots are more obscure than those of the Occidental Border, which makes, that a Man cannot judge equally of the End and the Begin∣ning; we owe, Sir, all this Refining of Astronomy, to the modern Observators: The Ancients went more roundly to work in this matter, and Tyco Brahe him∣self, did not yet hit of it with all his Subtilty.

But the Moderns have been more ingenious to find out these Difficulties, than to find out an Expedi∣ent to surmount them; and we have more than once experienced in our Observations, that it is not with∣out extreme Trouble, that one arrives at that exact∣ness, which is required by the Learned of our Age; yet have we this Advantage, that we are a great ma∣ny Observators together, and that we are able by com∣municating our Notions and Doubts one to another, to come neare•• the Truth. Besides the Heavens have supplied us with a great many Eclipses of the Moon; and there hath but few Years past, but we might have observed One or Two.

But amongst this great Number, that which hap∣pened on the Eleventh of December 1685. was the most favourable to us; we were at that time at Siam: The King to whom we had predicted it, and who de∣sired

to try the goodness of our Tables, was so surpri∣sed by conferring what he did behold, with our Pre∣diction, that from that very time, he had some thoughts of detaining us near his Person; or at least to send some Body to find out some French Astrono∣mer in Europe for him. He offered of his own accord to build a magnificent Observatory for us at Louveau, to render Astronomy, if possible, as famous in India, as it was become in Europe, since the Establishment of the Royal Observatory in Paris. And certainly, if ever the Stars were the Presage of future Events, all the Heavens seemed then to promise us an happy Success in this new Undertaking; but it is not the sensible Course of the Planets, that rule our Desti∣nies here below; they proceed from an higher over∣ruling Power, and all their Consequences are writ∣ten in that mysterious Book of Divine Providence, which before all ages hath determined the different events of this World.

This Project of the King of Siam, so favourable to France, to natural Sciences, and to Religion, was quickly put in execution; but the Death of that good Prince overthrew it almost in an Instant, and chan∣ged the Face of all Things. The Troubles that then arose, forced our Mathematician Missionaries to ab∣sent themselves, and thereby caused, if I may so say, a kind of an Eclipse, which hath so long deprived those People of the European Sciences, and Light of the Gospel: Yet these Clouds begin to be dispelled. They are very earnest to have us come back again: but we have learnt by woful Experience, not to rely too much upon the good Will of Man, but to place all our Confidence in him, who alone can when it seems good to him, bring Light out of Darkness.

This last Essay, for all that, hath been of some Use to Astronomy, and we can assure you, that the Lu∣nar Eclipses observed at Siam, Louveau, Pontichery,

Pekin, Nankin, Kiam-chau, and at Canton, with seve∣ral other Places of the East, will not only contri∣bute to the regulating the Celestial Motions, but likewise to the perfecting of Geography.

Altho the Science of Comets be not of so grand a Consequence, yet is it not less admirable; nay, me∣thinks the Curiosity of the Learned, should be so much the more spur'd on to attempt something this way, as it is more difficult to satisfie it as to this Point, for it is more than probable, that the wit of Man will not be able in a long time, to dive into the bottom of these marvellous Phoenomena.

Comets are so Rare, of so short Continuance, and so different amongst themselves, that if they be new Bodies, that are formed and destroyed in the Hea∣vens; it is very hard, and in a manner impossible to lay down general Rules of their Motions, or to prog∣nosticate their Appearance, and Continuance, if they be real Planets.

We have had the oportunity to observe Two of them, the first was seen in a Province in the King∣dom of Siam, on the confines of Camboje towards the Sea-Coast. It was in the Month of August 1686. It cut the Equator, passing from North to South, in the 111th Degree of right Ascension; and its own particular Motion that brought it still near the Sun, quite absorpt it, at lest, into the Sun-beams.

The Second appeared at Pontichery, Molucca, and Pekin, in the Month of December, 1689. Its Motion was contrary to that of the former, it removed from the Sun, and came nearer the Southern Pole, run∣ning over the Constellations, Lupus and Ceutaurus, where it disappeared in the beginning of Ianuary to the ensuing Year.

If we have but a smattering in the Science of Co∣mets, yet in recompence we are sufficiently instruct∣ed in what relates to Planets; and what our Astro∣nomers

have discovered at Paris, since the Establish∣ment of the Observatory, is already matter of Com∣fort to us, for the Negligence or Ignorance of the Ancients.

Amongst the different ways of going to work how to determin their place in the Heavens, the most plain, and withal the most exact, is, to take notice of their Conjunction with the fixt Stars. It is near a Thou∣sand Years ago, that Saturn the highest of all the Planets appeared close by the Equator, and near a Star of the Third Magnitude, situate in the Southern Shoulder of Virgo. Tycho in his time observed it in the same Sign; and we also have seen it near Spica Virginis, but with this Advantage, that the Tele∣scopes we made use of, makes our Observation in∣comparably more exact, than those of the Ancients; who, for that purpose, made only use of their naked Eye, always defective, at such a great Distance, espe∣cially in respect of the Stars, whose apparent Dia∣meter is augmented by the Light, and by a kind of Coma of sparkling Rays, according to the Language of Astronomers, that reflect from their whole body, which makes it many times appear where indeed it is not.

Whereas a good Telescope makes them less glitter∣ing, rounds them, gives them their true Bigness, and so approaches them to the Eyes, that one does like∣wise distinguish them one from another, even when they touch one another at the Edges, or Borders, and when they are just upon uniting together.

Thus we determined the place of Mars, by the ap∣proaching of two Stars of the Scorpion's-Head, that of the Moon, by her Conjunction with the Antares, or Heart of the Scorpion, and that of Venus, that passed near a Star of the Third Magnitude belonging to the same Sign.

This Conjunction of Iupiter and Mars that hap∣pened about the end of February, 1687, did also take up several days. We were at that time at Louveau, where the King of Siam, who took a pride in Astro∣nomy, did observe it in Person with an earnestness and uneasiness, that shewed more of Superstition, than Natural Curiosity.

He had a fancy that this Conjunction would be fatal to him, and that it was an assured prognosti∣cation of his Death. We endeavoured, but all in vain, to undeceive him, by M. Constance his principal Minister of State, whom we made apprehensive, that the Events of this lower World have no Com∣munication with the particular Motion of the Pla∣nets; and, that altho' our Destiny should depend thereon, yet the King was no more concern'd in it, than the most abject of his Subjects, for whom the Sun and the Stars do as well turn round, as for the greatest Potentate upon Earth.

Nevertheless these Reasons, nor abundance of o∣thers, could set him to rights: He still maintain'd that his Reign was not to last long, and that he should be a dead Man within a few days. In effect he died the next Year; but it was in vain for him to seek for the cause of his death in the Heavens, which he car∣ried about him for several Years: an habitual Di∣stemper did extreamly trouble him at that very time, and that, without doubt, was the true ground of his Fear and Prediction.

I do not know, Sir, whether or no these Observa∣tions will appear singular and odd to you; yet, me∣thinks, this at least which I am going to have the ho∣nour of relating to you, does a little deserve your at∣tention.

You know that Mercury hitherto hath been the least known, and (if I may so say) the least tractable of all the Planets: Always absorpt in the rays of the Sun,

or in the vapours of the Horizon, he continually flies it seems, all the courtings and caresses of Astrono∣mers, who are put to as much trouble to fix him in the Heavens, as Chymists are to fix their Mercury upon Earth.

We read in the Life of Charlemagne, that the Ma∣thematicans of his times, despairing of ever being able to observe him well, when he was the farthest remote from the Sun, endeavoured to find him in the Sun it self, under which they suspected he might some∣times pass. They supposed they had there sound him in the Month of April 807. or rather 808. except the Historian counted the beginning of the Year at that time from Easter: In effect, a black Spot appeared in the Sun eight days, tho' his going in and coming out were hindered by a Cloud.

I wonder this Observation could have been able to make them judge that this was Mercury, who is so far from spending eight days in running over such a little space, that he must, according to his natural course, finish it in a very few hours; besides that, it is ut∣terly impossible for a Man to perceive him in the Sun, without the help of a Telescope, and that too a very good one. What therefore they then saw, or suppo∣sed to see, was, without doubt, a Spot, not unlike those that have so often appeared since, but bigger than ordinary, and conspicuous enough to be discovered by the bare sight.

Gassendus was more fortunate, Anno 1631. on the seventh of November. The Observation he made of it hath rendered him so famous, that some Authors to do him Honour, have dedicated their Books to him, as a Person to whom Astronomy was infinitely obli∣ged: Some others also have signaliz'd themselves by this curious disquisition; we are the last that have had occasion to imitate them, but our Observation perad∣venture may not deserve the meanest esteem of all those which have been made.

We were at Canton, a Maritim Town of China, and pretty well known by the Earopeans Traffick. We apply'd our selves to the particular studying of the Motion of this Planet, and that made us judge, that it would not be altogether impossible to discover it in the Sun, on the tenth day of November, 1690. to that end we prepared two excellent Tellescopes, the one of 5 foot, that bore a reticula equal to the diameter, divided into twelve equal parts, and the other of twelve foot, with its reticula, composed of four Threads, one whereof represented a Parallel, and the other the Meridian, the two others cut them at the Angle of forty five degrees; we also rectified our Pendulums: Besides all this, the Heavens were exceeding clear and serene; and bating the Wind, which was a little vio∣lent, we could wish for nothing to the exactness of our Observation.

Mercury appeared to us like a black point or speck, which entring into the body of the Sun, run over it; in three hours and a half, or thereabouts, we exactly observed its time, entrance, departure, its distance from the Ecliptic, its apparent swistness, longitude and diameter. We understood likewise by that, with the greatest certainty in the World, that this Planet hath no proper light of its own; that its Body is O∣pake, and that it is at least, sometimes less distant from us than the Sun, the which could not formerly be determined but only by conjecture.

We owe, Sir, these fine Discoveries to the Inventi∣on of Optick Glasses and Telescopes, as we do a great many other things, which in these latter Ages are the Subject of the New Astronomy. So that as by means of Microscopes, we multiply the most simple Bodies, and magnifie the most minute, and almost insensible ones; so likewise by help of these Telescopes, we ap∣proach to our eyes the most distant Objects, and do abridge those infinite spaces that separate the Firma∣ment

from the Earth; Art having in a manner forced Nature to suffer Men to have free commerce with Heaven for time to come, and let Mathematicians enter more easily into a kind of Society with the Stars.

We find at present Mountains and Precipices in the Moon, we discern its least Shadows, that increase or decrease, according to the different posture of the Sun; we measure the maculae of Planets, we have a shrewd guess of their Colours, Latitudes, of their cir∣cular Motion about their Center. It is by that, that Men have perceived that prodigious Ring that ap∣peared in the Air, suspended about Saturn in form of a Vault, or like a Bridge, that would encompass the whole Earth without Arches, without Piles, without any other support, beside the uniform weight and perfect continuity of its parts.

Gallileo and many other Astronomers, have in vain put their Brains on the rack to explain this Mystery; they look'd upon this Planet as another Proteus, always changing, always differing from it self; to day round, then oval, by and by Armed with two Ansas or Handles, that opened or shut according to the time of the Revolution: Or else accompanied with two little Stars, that vaulted up and down without ever forsaking it: Lastly, cut in the middle with a broad Fascia or Swaithing-band, whose extremities were ex∣tended far beyond its Sphere.

We have a long time examined this wonderful Work of the Omnipotence of our Creator; and not∣withstanding we cannot but admire M. Hugens his Ingenuity, who hath reduced to such a plain and fa∣cile System, all these seeming irregularities, yet for all that, we must confess that we are ignorant of much more of it, than that Learned Astronomer was able to discover to us.

It is less difficult to explain the different Figures of Mars, Mercury, and Venus, which appeared to us sometimes round, sometimes gibbose, sometimes di∣cotomised, and ever and anon in fashion of a Bow, or Sickle; and the truth is, when Venus approaches the Sun, and when she is besides in her Perigaeon, she appears in the Telescope so little different from the New Moon, that it is very easie for one to com∣mit a mistake.

I do remember, that causing a Chinese to observe it in this posture, who had but little skill in Astrono∣mical Secrets, he did no longer doubt, but presently gave his assent, and making him at the same take notice of the Moon at a place in the Heavens not far remote: He cried out for joy, and told me then, that he now comprehended that which had always perplext him. I did not know, says he seriously, how the Moon could change Faces so often, and appear some∣times in the wax, and sometimes in the wane, but now I perceive it is a Redy composed of several parts, which sometimes is taken in pieces, and then join'd together a∣gain after some certain times; for to day at least, I see one half of it on one side, and one half on the other.

The Knowledge also that we have acquired by Telescopes, concerning the number of the Stars, is likewise more curious. That large Fascia that em∣braces almost the whole Heaven, which they com∣monly call for whiteness the Milky-way, is a conge∣ries of an infinite number of Minute Stars, each one of which in particular, hath not strength enough to affect our eyes; no more can the Nebulosae, whose dim and confused Light is like to a little Cloud, or head of a Comet, yet it is a compound of several Stars; so they reckon thirty six of them in that of Praesepe cancri, twenty one in that of Orion, forty in the Pleiades, twelve in the single Star, that makes the middle of the Sword of Orion, five hundred in

the extent of two degrees of the same Constellation, and two thousand five hundred in the whole Sign; which hath given occasion to some to imagin, that the number of them is infinite.

At least it is true that the prodigeous bigness of each Star, which according to some, differ but little from the Sun; that is to say, whose Globe is perhaps a thou∣sand times bigger than that of the Earth, which ne∣vertheless appears but as a Point in the Heavens, ought to convince us of the vast extent of this Uni∣verse, and of the infinite Power of its Author.

I cannot, Sir, finish this Discourse, before I have spoken of some Observations we have made of the Satellites. These are so many little Planets that be∣long to the train of bigger ones, which were detect∣ed in our Age, they continually turn about Saturn, Iupiter, and Mars, &c. some nearer, and some farther off from the center of their motion; they sculk some∣times behind their Body, sometimes again they are plunged into their Shadow, from whence they come out more splendid; nay, it even happens, that when they are between the Sun and their Planet, they E∣clipse one part of it. I have sometimes beheld with a great deal of delight, a black Point, that run upon the discus of Iupiter, which one would have taken for a blemish, yet in effect was nothing else but the sha∣dow of one of these Satellites, that caused an Eclipse upon its Globe, as the Moon does upon the Earth, when by her Interposition she deprives it of the Sun's light. We do not know for what particular use Na∣ture hath designed these Satellites in the Heavens, but that which we Astronomers make use of them, is very useful for the perfection of Geography; and since M. Cassini hath communicated his Tables to the Observators, one may easily and in a very small time, determine the Longitude of the principal Cities of the World. Insomuch that if the irregular Motion of Shps

would permit us to make use of the Telescopes at Sea, the Science of Navigation would be perfect enough to make long Voyages with a great deal of safety.

We have observed the immersions and emersions of the Satellites Iovis at Siam, Louveau, Pontichery, at the Cape of Good Hope and in several Cities of China; but the observations made at Nimpo and Chambay, that are the most Eastern Cities, have reduc'd the great Continent to its true limits, by cutting off above five hundred Leagues from the Country, that never subsi∣sted but in the imagination of the antient Geogra∣phers.

Since, Sir, I speak of what respects the perfection of Geography, I shall tell you moreover that we have taken some pains to determine the Latitude of Coasts Ports, and the most considerable Cities of the East, by two other methods. First, By a great number of Observations about Meridian Altitudes of the Sun and Stars. Secondly, By divers Maps, and Sea Charts, that our Voyages have given us occasion to invent or perfect. I have a Ruttiér, or Directory, for finding out the Course of a Vessel from Nimpo to Pekin, and from Pekin to Ham-cheou; where we have omitted nothing that may any way contribute to the perfect knowing of the Country, so that the particula∣rities of it is in my Opinion too large: nay, and even too troublesome to those, who in these sorts of Relati∣ons, do rather seek after delight than profit.

I have also by me the Course of the Rivers that lead from Nankin to Canton, it is the Work of two or three months, and a tedious one too I'll assure you, when one would do things to purpose: the Map is eighteen Foot long, and each minute takes up above four Lines or the third part of Inch; so that all the By ways, the breadth of the River, the smallest Islands, and least Cities are there exactly and acu∣rately set down. We had always the Sea▪Compass in

our hand, and we always took care to observe ever and anon upon the Road, the Meridian Altitude of every particular Star, to correct our estimate, and de∣termine more exactly the Latitude of the principal Cities of the Country.

Whereupon, Sir, I cannot forbear making some reflections in this place, which may one day be useful perhaps for the resolving a material Problem in Phy∣sicks. Men are not yet sure whether all Seas in the World be upon the level one with another. The generous Principles of sound Phylosophy, will have it that all Liquor of the same Kind, that Communi∣cate own with another, do spread uniformly, whe∣ther by their own weight, or by the pression of the Air; and at last take the same Surface. Most of the Experiments are in this Point pretty congruous to Reason; yet some later Reflections have started a doubt whether or no the Sea had not really some in∣clination, and were not more elevated in some certain places than in others. What I have remarked touch∣ing this last Map I but now mentioned, seems to back this last Opinion.

For in the Provinces of Canton, and Kiansi, is to be seen a Mountain out of which issues two Rivers, the one flows towards the South; and after it has watered fifty Leagues of the Country, it disimbogues into the Sea near the City of Quamtcheou, the other flows con∣trary, viz. to the North, crosses several Provinces for the space of two hundred Leagues, and turns aside insensibly, and enters into the East Sea, or Sea of Ia∣pan, insomuch that the emboucheurs, or mouths of the two Rivers are not distant one from another (if you do but even follow the Coasts that separate them) a∣bove three hundred Leagues or thereabouts.

Nevertheless, the Northern River seems more ra∣pid in its whole Course, than those of the South, and being besides four times longer, it must needs be that

the Seas, where both of them meet, have a different elevation, or which is the same thing, are not upon the self same level.

I shall not speak, Sir, of several other Maps, where∣in we have reform'd part of the Coasts of Coromandel, of Pescberie, Molucca, Mergui, and of Camboje, be∣cause they have not yet attained to that Perfection, that we hope we may be able to give them hereafter. But yet I have two of them that at present may ven∣ter to come abroad: the one represents the entrance into the Port of Nimpo, the most dangerous in all the World, by reason of the multitude of Isles, and Rocks that cover it on all sides; and put the skilfullest Pi∣lots to a stand. We have subjoined thereto the Course from Siam to China, with a prospect of the chief Coasts, or Isles that are not met with by the way.

The other is still more curious, and indeed the only one in its Kind, the little occasion the Europeans have hitherto had to Sail into the great Tartan, obliged Geo∣graphers to make use, in their Descriptions of it, of I know not what memorandums, so little consistant with truth; that, as far as I see, they have purposely set themselves to deprive us of the knowledge of it. But the War breaking out, some years ago, between the Emperor of China and the Duke of Moscovy, they have on all sides diligently examined the limits of Realms, the bigness of Provinces, the fertility of Lands, Rivers, Mountains, Deserts, and whatsoever could any way be advantageous to these two Provinces, and might conduce in time to come, to conclude a solid lasting Peace between them.

Besides these Memoires, that fell into Father Ger∣billon's hands, the Father hath also taken several Jour∣nies of three or four hundred Leagues into the very Heart of the Country; going sometimes toward the West, sometimes to the South, observing as much as possibly could be, the Longitude, and Latitude of the

most remarkable Places. So that the Map that he hath drawn out, begins at present to supply us with a right Idea of the disposition, and situation of this vast Country.

Amongst the things that are most singular in that Country, one may observe a ridge of Mountains, that are extended so far into the Sea between the East and North, that it hath been, to this day, almost im∣possible for Mariners to know or to double its Cape; which makes some suspect that this part of Asia may peradventure be at this place contiguous to the firm Land of America. We have besides all this, made several Observations concerning the variation of the Needle upon Tides, upon the length of a single Pen∣dulum, which may however contribute something to the Perfection of Arts and Sciences.

Yet these general Observations have not so much taken up our time but that we have spared some to examine what there is in the East most curious, in the way of Natural Philosophy, Anatomy, and Botany.

Our Sojourning at Siam afforded us an opportunity, to view several particular Animals, which we seldom or never-see in Europe; as for example the Elephant, the Nature of which we have described, as also its Docibleness, Strength, Courage, Dexterity, the in∣terior, and exterior Contexture of all its Parts; to∣gether with divers other Properties, that the very People of that Country, that are accustomed to them, cannot chuse but admire.

There have we seen Tygres, much different from those that are sometimes to be seen in France, and other Countries; whether you look upon the colour, which is redish fallow, interlaced with large black streaks, or whether you respect the bigness, which sometimes is equal to the bigness of Horses; they call them Royal Tygres: those they call Water Tygres do exactly resemble a Cat. They live upon Fish, but

do commonly live in Woods, or upon the Banks of Rivers.

There is likewise to be seen your Rhinoceros's, one of the oddest Animals in the World, in my Opinion, it hath some resemblance with a wild Boar, only it is a little bigger, the Feet of it somewhat thicker, and the Body more clouterly shaped; its Hide is covered all over with thick large Scales, of a blackish colour, of an extraordinary hardness; they are divided into little squares, or buttons, rising about a quarter of an inch above the Skin, in a manner like those of the Crocodile; its Legs seem to be engaged in a kind of Boot, and its Head wrap'd about behind with a flat Capuche, or Monks Hood; which made the Portu∣guese to call him the Indian Monk: its Head is thick and gross; its Mouth not wide; its Muzzle thrust out, and armed with a long thick Horn, that makes him terrible to the very Tygres, Bufalo's and Elephants.

But that which seems the most admirable in this Animal, is its Tongue, which Nature hath covered with such a rough Membrane, that it differs but little from a File, so that it flees off the Skin of all that it licks. In a word, as we see some Animals here that make a good Ragoust of Thistles, whose little pricks tickle the Fibres, or the extremities of the Nerves of the Tongue: so likewise your Rhinoceros, takes delight in eating Branches of Trees, armed on all sides with stiff Thorns, I have often given it some of them, whose prickles were very hard and long, and I admired how cunningly and greedily it bended them immediatly, and champ'd them in its Mouth without doing itself any harm. 'Tis true indeed, they some∣times drew blood of him; but that very thing made them more pleasant to the Tast; and these little slight Wounds, made probably no other impression upon its Tongue, than Salt and Pepper does upon ours.

What is to be seen in the Isle of Borneo, is yet more remarkable, and surpasseth all that ever the History of Animals hath hitherto related to be most admirable, the People of the Country assure us, as a thing no∣toriously known to be true: that they find in the Woods a sort of Beast, called the Savageman; whose Shape, Stature, Countenance, Arms, Legs, and o∣ther Members of the Body, are so like ours, that ex∣cepting the Voice only, one should have much ado not to reckon them equally Men with certain Bar∣barians in Africa, who do not much differ from Beasts.

This wild or Savage Man, of whom I speak, is in∣dued with extraordinary strength, and notwithstand∣ing he walks but upon two Legs; yet is he so swift of Foot, that they have much ado to out run him. Peo∣ple of Quality Course him, as we do Stags here, and this sort of Hunting is the Kings usual Divertise∣ment. His Skin is all hairy, his Eyes sunk in his Head, a stern Countenance, tanned Face; but all his Lineaments are pretty proportionable, altho' harsh, and thickned by the Sun. I learn'd all these particulars from one of our chief French Merchants, who hath remained sometime upon the Island. Nevertheless, I do not believe a Man ought to give much Credit to such sort of Relations, neither must we altogether reject them as fabulous; but wait till the unanimous Testimonies of several Travellers may more particu∣larly acquaint us with the truth of it.

Passing upon a time from China to the Coast Cora∣mandel, I did my self see in the Straits of Molucca a kind of Ape, that might make pretty credible that which I just now related concerning the Savage man.

It marches naturally upon its two hind Feet, which it bends a little, like a Dogs that hath been taught to dance, it makes use of its two Arms as we do; its Visage is in a manner as well favoured as their's of the Cape of Good Hope; but the Body is all over co∣vered

with a white, black, or grey Wooll: as to the rest, it cries exactly like a Child; the whole outward Action is so human, and the Passions so lively and significant, that dumb Men can scarce express better their Conceptions and Appetites. They do especi∣ally appear to be of very kind Nature; and to shew their Affections to Persons they know and love, they embrace them, and kiss them with transports that sur∣prise a Man. They have also a certain motion, that we meet not with in any Beast, very proper to Chil∣dren, that is to make a noise with their Feet, for joy or spight, when one gives, or refuses them what they passionately long for.

Altho' they be very big, (for that I saw was at least four Foot high) their nimbleness and slight is incre∣dible; it is pleasure beyond expression to see them run up the tackling of a Ship, where they sometimes play as if they had a particular knack of vaulting to them∣selves, or as if they had been paid, like our Rope Dan∣cers, to divert the Company.

Sometimes suspended by one Arm, they poise themselves for sometime negligently to try them∣selves, and then turn, all on the sudden, round about a Rope with as much quickness as a Wheel, or a sling that is once put in motion; sometimes holding the Rope successively with their long Fingers, and letting their whole Body fall into the Air, they run full speed from one to the other, and come back a∣gain with the same swiftness. There is no Posture but they imitate, nor motion but they perform; bend∣ing themselves like a Bow, rowling like a Bowl, hanging by the Hands, Feet, and Teeth, according to the different fancies which their whimsical imagi∣nation supplies them with, which they act in the most diverting manner imaginable; but their Agility to fling themselves from one Rope to another, at thirty and fifty Foot distance, is yet more surprising.

So likewise, that we might the oftner have this pas∣time, we caused five or six of our Powder-Monkies, or Cabin Boys trained up to this way of climbing up the Cords to follow them; then our Apes, cut such prodigious Capers, and slide with so much cunning∣ness along the Masts, Sail yards, and Tackling of the Ship, that they seemed rather to fly than run, so much did their Agility surpass all that ever we have ob∣served in other Animals.

Crocodiles being little known in Europe, and so common in the Indies, it has been our care to examine their Property, and whole Structure. Peradventure, Sir, our former dissections will be of some use hereafter, for the Project they laid, and carried on pretty far in the Academy, for the perfecting of Anatomy. We have added thereto some Anatomical remarks ac∣companied with Figures about the Tockaies, so named because they pronounce very frequently, and distinctly this Word. They are huge Lizards or small Croco∣diles, found all over the Woods in Siam, as also in the Fields, and in Houses.

The Cameleon is likewise another sort of Lizard of between eight and ten inches in length, which served for a subject to our Observations, there are of them to be seen upon the Coast of Coromandel, and we breed of them at our House in Pontichery, for they do not live upon Air alone, as some naturalists have written, for they eat, and that very greedily. 'Tis true indeed, that being of a very cold and moist tem∣per, they can pass several daies without Aliment, but at the long run, if you give them none at all, you shall see them dwindle away by degrees, and at last die for Hunger.

Upon the whole, every thing is very odd in the Cameleon, its Eyes, Head, Belly, are exceeding big; and although it hath four parts, as a Lizard, yet is it so very slow in all its motions, that it crawls rather

than goes; and if so be Na••vr•• had not bestowed up∣on it a Tongue of a particular Contexture, it could never catch the Animals, in which doe•• consist 〈◊〉〈◊〉 Nourishment. This Tongue is round, ••••tick, and at least a Foot in length, it darts this Ton••ue seven or eight inches out of it•• Mouth with a mar••el••ous flight. Now the subst••nce of it is so Viscous, that it d••••••ms F••••es, Gr••shoppers, and other such like Insec••s, if •••• touch them but never so lightly with its Tip.

Its Body is cover'd all over with a very fine Skin, but 〈◊〉〈◊〉 a ch••n••••••ble Colour, according to the va∣rious Passions that ••gitate it: In Joy, it is of an Eme∣rald green mix•• with orange, etched with little grey and black St••okes; Choler makes it dusky and li••id; Fear pale, and of a faded yellow: by times, all these Colours and many more are confounded together and at times there is composed such a pretty medly of Shade and light, that Nature does not afford a fi∣ner variety of shadowing, nor our finest Picture•• more lively, sweet, and proportional Drawing.

They let me see likewise at Pontichery two other Kinds of Animals little known in Europe; the one is called Chien-marron, that takes after the Dog, Wolf and Fox almost equally. It is of an indifferent Big∣ness, the Hair is grey and reddish, it hath short ••a∣per'd Ea••s, the Snout sharp, the Leg high, a long Tail, a Body slender and well shaped; it does not bark like Dogs, but cries just as Infants do: in a word, it is naturally voracious, and when Hunger pinches it, it enters into Houses in the night, and falls upon People.

The second sort is the Mangoure, which, as to its exterior Shape, comes very near the Weezel, excep•• only that its Body is ••onger and bigger, the Legs shor∣ter, the Sno•••• slenderer, the Eye quicker, and some-what less wild.

This Animal really is very familiar, and there is no Dog that plays and fawns more prettily with a Man than this Creature; nevertheless it is angry, and not to be trusted when it eats, always snarling at that time, and falls furiously upon those who will be troubling it.

It loves Hens Eggs more than any thing; but be∣cause its Chaps are not wide enough to seize on them, it strives to break them by throwing them aloft, or by rowling them an hundred ways upon the ground: but if there chance to be a Stone in its way, it pre∣sently lies upon it with its face downward, and stri∣ding with its hinder Legs, it takes the Egg in its fore Legs, and thrusts it with all its Might under its Belly till it be broken against the Stone.

It does not only hunt Rats and Mice, but Serpents, of whom it is a mortal Enemy, which it takes by the Head so cunningly, that it receives no hurt by it. It is at no less enmity with Cameleons, which at the ve∣ry sight of it are seized with so mortal a fear, that they become immediately as flat as a Flounder, and fall down half dead; whereas at the Approach of a Cat, or Dog, or some other more terrible Animal, they swell, are enraged, and betake themselves either to their own Defence, or to assault them.

India being a very hot Country, and withal moist, produces a great number of other Animals; there is there especially abundance of Serpents of all sizes, and so pretty in respect of the Variety of Colours, that if it were not for the natural Antipathy that we have for this kind of Beast, I scarce know any thing that the Eye could take greater Delight in. The Peo∣ple of Siam are not so nice as we in this respect; they catch a prodigious number of them in the Woods, and expose them to sale in the Markets like Eles.

Yet there is a particular kind of them that they do not eat, they are present Poison, and that with∣out Relief; they call them Cobra capela: some others are short, and of a triangular form, so that they al∣ways creep upon one of their three Faces; others al∣so are still more odd, have no Tail, their Extremities are terminated by two Heads exactly alike in ap∣pearance, but very different in effect, in as much as the one hath not, as the other, the common Use of its Organs; for in these latter the Lips are join'd, the Ears stopt, the Eye-lids quite cover the Eyes, whilst the other eats, sees, hears, and guides all the rest of the Body.

Yet an English-man at Madras, who kept one in his House for Curiosity sake, assured me that every six Months the Organs of this second Head disclosed by little and little, and that on the contrary, those of the opposite Head, by closing themselves, ceased to perform their ordinary Functions; that, at the end of the like number of Months, they were both resto∣red to their pristine state, and divided in that manner between them, each in its turn, the Care and Go∣vernment of the Machine.

But God being no less wonderful in the least things than he is in the greatest, there are a prodigious num∣ber of Insects that might deserve the most serious Re∣flections. There you may see certain Flies that Na∣ture hath painted of such a lively yellow, so polish'd and shining, that the most curious gilding does not come near it. Some others are but points of Light, that always glow and emit Rays all night long; all the Air appears as if set on fire with it when they fly; and when they light upon Leaves or Branches▪ the Trees resemble, afar off, those Fire works they make in the Indies for solemn Illuminations.

Their white Pismires, every where to be sound what Care soever Men take to destroy them, are ve∣ry famous by reason of the great Inconveniencies they produce, and for their natural Properties. They are exceeding small, of a soft Substance, white, and sometimes a little russetty; they are multiplied ad in∣finitum; and whensoever they have once got into an House or Apartment, nothing but the black Pismires can drive them out; they have such sharp Teeth, and so penetrating, that they not only pierce through in one night the greatest Bails, Cloth, Wool, Silk, and all other Stuffs, but even Cabinets and Cupboards the Wood of which becomes in a few days all worm-eaten; they even spoil Wood, Copper, and Silver, upon which you may sometimes discern the signs and marks of their little Teeth: Notwithstanding all this, there is great Probability that this Effect proceeds more from the particular Quality of their Saliva, which is a kind of dissolving Menstruum and acts at that time much after the same manner as Aqua fortis does here upon our Metals.

Even the very Grashoppers are extraordinary; there are some of them in Siam that breed upon the Boughs of Trees, and are, if I may venture to say so, their Fruit in a manner, for the Leaves, preserving their natural Figure and Colour, grow somewhat thicker, their sides throw out on each hand a kind of green Filaments, in fashion of long Legs, one of the Ex∣tremities of the Leaf extends like a Tail, and the other waxes round like a Head, all which, in process, is animated, and metamorphosed into a Grashopper. This is what the People of the Country report, who pluck them from the Branches themselves; we have seen great store of them, and it is true that the Leaf appears entire with its Fibres, or at least nothing does more resemble a Leaf than the Body of this Animal. If this be true, this Tree is no less to be wondered

at than that whose Leaves dropping into the Sea, in a short time turns to Soland Geese, as some Natura∣lists would make us believe.

It would here be a fit place to speak to you concer∣ning the strange Trees we have met with in the East, but if I am not mistaken, I have had formerly the Honour to discourse with you about them at large, especially of those that produce Vernish, Tea, Cot∣ton, Tallow, Pepper, and many others, all of them singular in their kind, and very profitable for Com∣merce.

I have had also the Honour, Sir, to present you with about four hundred China Plants, drawn out in their natural Colours, and copied after those that are kept in the Closet of the Emperor of China: this is it that does chiefly compose the Herbal of Chi∣na, and which, doubtless, will enrich ours, especi∣ally when we shall have the Translation of the Book where the Vertues and Use of all these Simples are incomparably well explained.

Neither shall I enlarge more upon our Observati∣ons that relate to the Beauty, Bigness, and Diversity of Indian Birds; for altho' that may be the finest part of the History of Animals, yet there has been so much said of it already in the foregoing Relations, that it would be to no purpose to speak to you of it more at large.

But I cannot forbear now in the Conclusion to relate to you the greatest Curiosities which the Sea hath furnished us with. There are Fish whose Blood is as hot as that of a Man, others respire in the Air like other terrestrial Animals: We see some of them fly like Birds, that croak at the bottom of Waters like Toads, and bark like Dogs: some have Heads pretty like ours; they call them in Siam, Mermaids: in some certain ones the Flesh is so firm, that it nourisheth as much as Meat; in others it is so soft,

that it may not be so properly called Fish, as an in∣digestedness of slimy, gross, and transparent Matter, wherein no Organ is to be discerned, yet is it quick, it moves, and even swims methodically. In a word, Altho' the most part of them be good to eat, yet I have seen some that are poysonous, which infallibly lame the Fishermen when they can strike their Fins into them.

I forbear all the other Wonders of the Sea, that no ways come short of those in the Heavens and in the Earth, that I may speak mo••e particularly of what we have learn'd of the Birth, Nature, and Fishing of Pearl. You may assure your self, that these are of that kind of Description upon which the Publick may rely; for we derive them from the Fountain head. This is what Father Bouchet, the Missionary of Madura, sent by the King into the Indies, left me his own self in Writing.

Men know well enough, that Pearls are engen∣dered in a sort of Oyster found in the Indies, between Cape Comarin and the Chanel de la Croux, which oc∣casioned the giving the Name de la Pescherie, or the Fishery, to the whole Coast: This fishing is exceed∣ing chargeable, whether it be that it continues three whole months without any Intermission, or whether it be that they are sometimes fain to employ above an hundred and fifty Men therein all at once. So that before they engage in it for good and all, they be∣gin upon tryal, from whence they can tell, more or less, what Profit they may possibly hope for. Now if the Pearls of the first Oyster be fair, big, and in great number, then the whole body of Fishers are in a readiness against the 15th of March, the time when the Parav••s (People of that Coast) do always begin that precious fishing. In the last there were but eight hundred Barks, yet sometimes there are to be seen to the number of three thousand. At that time

the Hollanders arm two Pataches, to convoy the Fleet and defend them from Pirates.

The Crew of each Bark consists of fifty or sixty Mariners, amongst whom there are twenty Divers, each of which hath his two Assistants, which for that Reason they call the Fisher Assistants: in fine, the Gain is distributed after the following manner; each Diver is bound to pay six Crowns to the Hollanders, which hath sometimes amounted to a Million: every eight days they fish one whole day for the profit of the Skipper of the Bark; the first Throw of the Nets is for him; they give the third part of what remains to the Assistants, the Surplus belongs to the Divers. But yet the Hollanders do not always give them leave to dispose of it as they please. So that these poor Wretches do often complain of their hard Fate, and bewail their Loss, when they think of the time they lived under the Dominion of the Portuguese.

When fishing time is come, this is the manner of the Paravas's preparing themselves for it: The whole Fleet puts out to Sea as far as seven, eight, ten fathom Water, off of certain huge Mountains, which they discover far up in the Country; they have learn'd by experience, that this is the most commodious Latitude of the Coast, and the place where there is the most copious fishing.

Soon after casting Anchor, every Diver fastens un∣der his Belly a good big Stone six inches diameter, a foot long, cut archwise on that side that is applied to his skin; they make use of it as Ballast, that they may not be carried away by the motion of the Water, and to go more firmly through the Waves: besides that, they tie a second heavy one to one of their feet, that presently sinks them to the bottom of the Sea, from whence they quickly draw it into the Bark by help of a small Cord: but because the Oysters are of∣ten fixed to the Rocks, they surround their fingers

with Copper Plates for fear of hurting them in pul∣ling the Oysters with Violence: some others also use Iron Forks for the same purpose.

Lastly, every Diver carries a great Net, in fashion of a Sack, hung about his Neck by a long Rope, the End of which is fastned to the side of the Barks; that Sack is designed to receive the Oysters they pick up during the fishing, and the Rope to draw up the Fishers when they have fill'd their Sack.

In this Equipage they precipitate themselves, and go down into the Sea above sixty foot deep. Since they must lose no time, so soon as they touch the bottom they run to and fro upon the Sand, upon a slimy Earth, and amongst the craggy Rocks, snatching hastily the Oisters they meet with in their way.

At what depth so ever they be, the light is so great that they discern what happens in the Sea, as easily as tho' they were upon Land. They sometimes see monstrous Fish, from which the Christians defend themselves by crossing themselves; which hitherto hath preserved them from all Accidents. For as for who are Mahumitans, or Pagans, what shift soever they make by troubling the Water, or flying away, to avoid them, many have been devoured by them: and of all the dangers in Fishing, this is without all doubt the most ordinary and greatest.

In fine, the expert Divers remain commonly un∣der Water half an hour, others are no less than a good quarter of an hour. They do no more but hold their breath, without using for that purpose, either Oil; or any other Liquor. Custom and Nature having indued them with that power, which all the Art of Philosophers hath not been able to this day to commu∣nicate to us.

When they perceive they can hold no longer, they pull the Rope to which their Sack is fastened, and tie themselves very fast to it by their hands. Then

the two Assistants that are in the 〈◊〉〈◊〉 hoist them a∣loft into the Air, and unload them of what they have got, which is sometimes five hundred Oysters, some∣times fifty, or an hundred only, according to their good, or bad luck. Amongst the Divers some rest a little to refresh themselves in the Air▪ others do not require it, and incontinently plunge again into the Water, co••tinuing in that manner this violent Exer∣cise without respit, for they feed but twice a day, once in the Morning, before they put to Sea, and in the Evening when Night forces them to make to Shoar.

It is upon this Shoar where they unload all the Barks, and the Oysters are carried into a great many little pits digged in the Sand, about five or six Foot Square. The heaps they throw in rises sometimes to the height of a Man, and look like a company of little Huts, that one would take at a distance for an Army ranged in Batalia.

They leave the Oysters in this manner till such time as the Rain, Wind, or Sun forces them to open of themselves; which soon kills them, the meat cor∣rupts and grows dry, and they pull out the Pearls ve∣ry easily, so that they all fall into the Pit. According as they pull out the Mother of Pearl, so they call the Shells, on the outside like those of your common Oy∣sters; but within more like Silver, and more glitter∣ing: the largest are near as big as your Hand; the meat is very delicate, and if the Perls there found be according to the Opinion of some Physicians, cer∣tain Stones that are bred by the ill Constitution of the Oysters Body, as it happens in Men, and in the Be∣zoar. This Distemper does not sensibly alter the humours thereof, at least the Paravas that eat of them find not any difference between those that have Pearls, and those that have none.

When they have cleansed the Ditch of its most gross filth, they sift the same over and over again, to separate the Pearls from it. Nevertheless, what care soever they take, abundance of them are lost, and altho' they return often thither, yet they still find them in a pretty considerable number, some years af∣ter the fishing.

And this is all, Sir, that respects the Place, and ordering of this rich Fishing. I shall add some other particulars, that will serve more fully to inform you of the Nature and Quality of Pearls.

They are found scattered here and there in the whole substance of the Oyster, in the Vail that co∣vers it, in the circular Muscles that terminate there in the Ventricle, and in general in all the Carnous and Musculous parts. So that it is not probable that they be in the Oyster, what the Eggs are in the Hen, and spawn in Fish. For besides, that Nature hath not de∣termined them any particular place for to be formed in. Anatomists who have carefully examined this matter, can discover nothing that hath any analogy with that which happens in respect of other Ani∣mals.

One may nevertheless, say that whereas there are in a Pullet, an infinite number of Eggs in form of Seed, one of which grow and augment, whilst the others remain in a manner in the same State. So likewise in each Oyster, may be commonly observed one Pearl bigger, better formed, which sooner comes to perfection than all the rest. But this Pearl hath no fixed place, and it is sometimes in one place, and sometimes in another. Yea, and it sometimes so falls out that this Pearl becomes so big, that it hin∣ders the Mother of Pearl to close, and then the Oyster dies and corrupts.

The Number of the Pearls is no less indefinite, of∣tentimes all the meat of the Oyster is set thick with them, but it is a rare thing to find more than Two of them of any tolerable bigness.

They are all naturally White, more or less accord∣ing to the Quality of the Mother. The Yellow and the Black are extraordinary Rare and of small Value; yet Tavernier reports, that he had Six of them given him in the Indies that were perfectly Black, resem∣bling Jet, and much esteemed in the Country. If this Author doth not intend to impose upon us in this Point, as he doth in many others, perhaps he was de∣ceived himself: however it is most certain, that all a∣long the Coast of La Vescherie, they make no account of them, and the Fishermen themselves throw them away as good for nothing.

This variety of Colours is without doubt caused in the Pearls, by the different parts of the Oyster where they are formed; so that when Chance or Nature hath directed the Seed into the Misentery and Liver, or rather into the parts that are instead of them. (For there hath been observed in an Oyster a Cavity large enough, where are discovered two Overtures, that terminate at two small Membranes, where the Chyle is chiefly purified, and discharges it self of all its gross Particles; the Intestines of this Animal not being ac∣companied with Lacteal and Mesariac Veins.) When, I say, the part is inclosed in these Cavities, the Bile and impurities of the Blood may very well alter the natural whiteness, and make them either yellow or black, so likewise one may observe that these Pearls are not transparent, but sullied, and loaden with a gross substance.

As to what relates to their exteriour Form, it is sufficiently known, seeing they are as common in Europe as in the Indies. Their different Figure gives them different names; so we say, a Pearl in Point, or

in Pear; Oval Pearl, Round Pearl, Barroque Pearl, that is, flat on one side and round on the other; one may add Irregular Pearl, for some of them are found with a many little Angles, gibbous, flat, and generally in all sorts of Figures.

Upon the whole, if it be a difficult thing to give an account how Pearls grow in Oysters, it is no less difficult to understand the manner how Oysters are generated in the Sea. Some say it fares with this sort of Fish as with all others, that produce Eggs, the exteriour substance whereof, soft at first, and viscous, grows hard at last by degrees, and turns to a Shell. What the Paravas have observed, and which I will inform you deserves to be carefully minded.

At the times when Rain falls, the Brooks of the adjacent Lands, that empty themselves all along the West, flow near two Leagues upon the surfa••e of the Sea without mixing with it: This Water does thus swim above some time, keeping its natural colour, but it clots afterwards by the heat of the Sun, which reduceth it into a kind of light transparent Cream. Soon after it is divided into an infinite number of parts, every one of which seems animated, and moves up and down like so many little Insects. The Fish sometimes catch some of them as they float, but as soon as they taste of them they quickly leave them.

Of what Nature soever these Minute Animals may be, certain it is, that they Engender upon the sur∣face of the Water; their Skin grows thick, hard, and becomes last of all so ponderous, that they descend by their own proper weight to the bottom of the Sea. The Paravas do moreover assure us, that they assume at last the form of an Oyster.

This is a System whereof the Vertuoso's did pro∣bably never dream, which Experience hath discover∣ed to the Barbarians; and in effect, it is in these

places only that Pearl is found, and the rainiest Years proveth likewise the best for Fishing.

I shall add moreover, to undeceive those who are wedded to that Opinion of the Ancients, that Oysters remain always at the bottom of the Sea. Formerly it was believed they rose every morning up to the surface of the Water, and that they open'd their Nacre or Shell to receive in the Dew of Heaven, which like a melted Pearl insinuated it self into the Meat of the Oyster; was fix'd by means of its Salts, and there at last assumed the colour, figure, and hard∣ness of Pearls; not much unlike some certain Liquors that are transmuted into Crystals in the Earth, or as some Flowers are transformed into Honey and Wax in the Bee Hives. All this is Ingenious and pret∣ty: but the worst of it is, 'tis all false; for these Oys∣ters are strongly fastened to the rock, and never did any Fisher see one to float upon the Superficies of the Water.

Notwithstanding, Pearls are found in several Pla∣ces, yet those of La Pescherie are the most valued, for they never lose their Lustre; others turn Yellow, or of a Pale decayed White. As to the true Value, it is very hard to determin any thing for certain; the biggest of all that was found in the last Fishing, was sold but at Six Hundred Crowns.

I have sometimes asked the Divers, if they did not now and then find Coral at the bottom of the Sea; they answered, that they being for the most part bu∣sied in what concerns seeking for Pearl, took no great notice of any thing besides, that nevertheless, they found from time to time, Branches of Black Coral; there is some of it, added they, which al∣tho' it be pretty hard at the bottom of the Water, yet becomes much more so, when it hath been some time exposed to the Air. But the greatest part of it hath acquired, even in the Sea, all its natural Hard∣ness.

It sticks fast to the Rocks, and when we cast Anchor in Foggy weather, it often happens that our Anchor matches hold on some Branches of Black Coral, and brings along with it whole Trees; but it is very rare to find any Red Coral all along the Coast of La Pescherie.

I shall here make a Reflection that not many have made; viz. that the Coral-Tree hath no Root. Some of it was shown in Rome, in Father Kercher's Musaeum that sprung out of several Stones; some of them have been after that pull'd away, and the Coral had not only no Root, but was not so much as tied by any Fibre, or any the least Filament whatsoever. There also was seen several Branches of Coral issuing from a Nacre of Pearl; and in Cardinal Barbarin's Closet, there is still to be seen a Shrub of Coral, whose Foot is Black, the Trunk White, and the very Top of all Red.

Thus doth Nature,••ir, disport her self in the great Abyss, as well as in the other parts of the Universe, by the Production of prodigious Numbers of Things equally Profitable, and Precious, which she bestows not to excite and irritate Mens Concupiscence, or to foment their sottish Pride; but to serve them for Ornaments, as Reason, and the Decency of every State requires, or permits.

Nay, perhaps, Sir, these Beauties of the Universe were created, not so much to adorn the Body, as to exercise the Mind: Reliquit Mundum disputationi eo∣rum. For of all natural Pleasures, the most innocent, and substantial, without all doubt is the study of Na∣ture, and the Consideration of the Marvels it con∣tains in its Womb. When one hath once run over the Ground work of Divine Wisdom, and penetra∣ted into the Mysteries of it; this general View of so many Beauties, hath more powerful Charms, and be∣gets in our Spirit, a more taking and affecting Image

and Representation, than all that the Senses and Pas∣sions are ever able to present to us.

You know it, Sir, better than any Body; you I say, who by your particular Study, and your continual Correspondence with the Learned have required in so short Time, so many Notions in all the different kinds of Erudition; and certainly, that constant Ap∣plication that you every Day afford, in reference to the perfection of Arts and Sciences, sufficiently de∣clares that nothing can more profitably and pleasant∣ly take up the Time of a Gentleman and honest Man.

But what is still more singular, you sanctifie all this Knowledge, by the good Improvement you make of it. You bring it, I may so say, to the Sanctuary; you make use of it in the Pulpit of Truth, to make our Mysteries more intelligible, and not satisfied with the ordinary Phylosophy and Eloquence, you do thereby become a Christian Philosopher, and an Evangelic Orator. I am with all respect.

SIR,

Your most humble and most obedient Servant. L. J.

FINIS.

Notes

• * 1.1

  Ta-fou.
• * 1.2

  cam-vam.
• * 1.3

  This Emperor dyed 1753 years be∣fore the birth of Iesus Christ, and the seven years of scarcity, according to the Scripture, hap∣pen'd 1743 years be∣fore the same birth.
• * 1.4

  Cham▪y.
• * 1.5

  Ki••ou-Kiou••∣Chan.
• * 1.6

  After our, Saviour.
• * 1.7

  Tien-tchu sig∣nifies Lord of Hea∣ven: Cham-ti So∣vereign Emperor.
• * 1.8

  An Idols Temple.
• * 1.9

  Iehovah.
• * 1.10

  Chinkio.
• * 1.11

  1631.
• * 1.12

  Ier. 1.10.
• * 1.13

  The Reverend Father de Lionissa.
• † 1.14

  Mo••s. Maigrot and Monsieur Pin.
• * 1.15

  Father Spinola died by the way.
• * 1.16

  Barnaby, Theon∣vil, Nivart.
• † 1.17

  Ro∣chette, le Blanc Serlu, Daudy.
• * 1.18

  Psal. cxix.
• * 1.19

  This happened about the middle of August, An. 1691.
• * 1.20

  Iudith chap. 9.
• * 2.1

  Psal. 73.
• † 2.2

  The Dragon i•• the Emperors Arms, and is adored in China.